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
or the like which may cause vs either to turne backe or to stand still but â—et vs with the Apostle forget that which is behinde and enâ—euour our selues vnto that which is before LECTVRE LXIII PHILIP 3. Verse 14. And endeuour my selfe vnto that which is before 〈◊〉 follow hard toward the marke for the prise of thâ— high calling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are also two other notable qualities oâ— runners whereby the Apostles makes proofe of his incessant running in his Christian raâ—â— The former is that good runners keepe their eyes still vpon the marke before them and runne hard towards it In this qualitie also the Apostle professeth that he marched 〈◊〉 the best runners in the words following when he saith thâ—â— he endeuoured himselfe vnto that c. And I endeuour my selfe c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which the Apostle heere vseth when he saith that he endeuoured himselfe signifieth that as good renâ—â—â— when they come neere vnto the marke stretch out their head and hands and whole body to take hold of them that runne with them or of the marke that is before them so he in his whole race so laboured vnto that which was before as if he were still stretching out his armes to take hold of it The word * likewise which he vseth in the next phrase of speach where he saith that he followed hard toward the marke signifieth that he followed as one that would not leaue till he had that which he followed but if he fell he would vp againe and to it and not giue ouer no more than the persecuter doth till he haue him whom he persecuteth That which is before whereunto he endeuoureth himselfe that which is the marke toward which he followes is Christ Iesus the excellent and perfect knowledge of whom is such that he cals him his marke that is that whereon his eies were wholly and only set in the whole course of his Christian race As therefore the Apostle before professed that in his Christian race he neuer looked backe but forgat that which was behinde so now he profesâ—â—â—h that still he ranne forward so labouring in his whole race â—o that which was before as if he were still stretching out 〈◊〉 bodie to take hold of it and so following as one that â—â—uld neuer giue ouer but if hee fell would vp and to it â—â—ine still pressing towards the marke Christ Iesus on â—â—om as on his marke his eyes were wholly and onely set in 〈◊〉 whole course of his Christian race Whence I obserue that in the Christian race which we are 〈◊〉 runne we are not to stand still or to giue ouer but with all â—â—ernesse and all perseuerance still to presse towards the â—â—rke that is set before vs at our races end For who is he that â—â—â—taineth the crowne but he that striueth lawfully bearing â—â—brunts and running through all difficulties without shrinkâ—â—â— As it is written 1 Tim. 2.5 No man is crowned except he striue as he â—â—ght to doe fighting a good fight and finishing his course And â—â—o is he that shall be saued but he that holdeth out a conâ—â—t course vnto the end as it is written Mat. 10 22 Apâ—c 2.26.27 He that endureth â—o the end he shall be saued And againe He that ouer commeth â—â—d keepeth my workes vnto the end to him will I giue power ouer â—â—ions and he shall rule them with a rod of yron and as the vesâ—â— of a potter shall they be broken And in whom doth God â—ell as in his holy house but in them that keepe fast the proâ—â—ion of their hope vnto the end as it is written We are Gods â—â—se if we hold fast the confidence Heb. 3.6 and the reioycing of our hope â—to the end And hereupon are those often exhortations in â—â—ly scripture 2 Tim. 3.14 Continue thou in the things that thou hast learâ—â—d and art perswaded thereof c. And againe Passe the time 〈◊〉 your dwelling here in feare 1 Pet. 1.17 He doth not measure the acâ—unt of our obedience vnto God by daies or moneths or â—â—ares but passe saith he the time of your dwelling here euen â—â—e whole race of your life with feare making an end of your â—â—â—uation with feare and trembling Heb. 3.12.14 And againe the Apostle 〈◊〉 the Hebrewes Take heede brethren lest at any time there be â—any of you an euill heart and vnfaithfull to depart away from the â—â—ing God For saith he we are made partakers of Christ if we â—â—epe sure vnto the end the beginning wherewith we are vpholden â—ea the Apostles neuer ceased to exhort all to continue in the â—ace of God and with purpose of heart to cleaue vnto the Lord. Act. 13.43.11.23 If then we will hearken vnto the exhortation of the Holy Ghost if we will obtaine the crowne and be saued we may not faint or giue ouer in our Christian race but we must holâ— out vnto the end To enter the lists of this race and to begiâ— well is somewhat but to small purpose vnlesse by continuance in well-doing we doe approue our running Iudas may serâ—â— for example whom it litle profited that he had runne 〈◊〉 because afterwards he went astray from that ministration anâ— Apostleship which he had obtained with the rest of the Apostles and purchased vnto himselfe a field with the reward oâ— iniquitie Ezek. 18.24 For as the Prophet saith so is it most true If the righteous man shall forsake his righteousnesse the Lord will also forget the righteousnesse that he hath done and the cause is most 〈◊〉 why our sinnes should be imputed vnto vs if at any time we should faint and fall in the way Hauing then begun well anâ— in the spirit our care must be to continue our course nâ—â— standing still like vnto those idle ones reproued in the gospell Mat. 20.6 or giuing ouer to runne but still following hard towards thâ— marke It may be that running we may stumble and fall 〈◊〉 Peter did Matt 26. 2 Cor. 12.7 Mat. 26.56 when he denied his master as Paul did when a pricke was giuen him in the flesh the messenger of Satan to before him and as all the Disciples did when they forsooke Christ fled but what must we doe we must vp againe and tooâ— we must breake of our sinnes by righteousnesse and our iniquities by mercifulnesse yea if with the Church of Ephesâ—â— we haue left our first loue Apoc. 2.5 we must remember from whence we arâ— fallen and repent and doe the first workes We haue a saying that it is no shame to take a fall but it is a shame to lie still I cannot say that in this Christian race it is no shame to take a fall for our falls by sinning against our God should make vs for shame to couer our faces but when we are fallen into any sinne to lye still and sleepe in sinne and to giue ouer
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
to loue one another as Dauid and Ionathan did to redeeme our owne peace and quietnesse with some losse as Abraham did to be faithfull in the Lords house as Moses was â—o cloth the naked to feed the hungry to iudge the fatherlesse and widow as Iob did to delight in the Law of the Lord and to exercise our selues therein day and night as Dauid did to serue the Lord with fasting and praier as Anna did to sit down at Iesus feete and heare his preaching as Mary did to restore with vantage that which was taken by forged cauillation as Zaccheus did these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can And if we marke it in the places where we are precisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things as in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham Rom. 4.23 1 Cor 4.16.11.1 2 Thes 3.8 in suffering affliction for Christ his sake in not seeking priuate profit but the profit of many that they may be saued in labouring carefully and not walking inordinately in following after perfection Christianly and embracing the truth zealously as in this place of our Apostle Moe rules I doubt not might be noted but these being obserued we shall make an holy vse of following the example of the Saints of God in the whole course of our life But if we do consider what holy vse we make of such examples of the Saints of God as either haue beene or are it will appeare that many of vs make little or no benefit at all of them For not to speake of great Princes and Councellors whom it were to be wished that they were like vnto good Iosias and faithfull Hushai our rich men doe they not more resemble that rich man in the Gospell that was clothed richly and fared delicately euery day but neuer regarded poore Lazarus that lay at his gate full of sores begging some crummes that fell from his table Luc. 16. then Abraham The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it 2 Reg. 7.8 and then into another and spoyled it then the good Shunemite Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine Act. 19.24 and of their bellies then of Paul of the Preacher or of the preaching of the word then those that wrought in the worke of the Temple Our Countrey-men and they that are occupied about their cattle and their grounds do they not more resemble those that could not discerne betweene their right-hand and their left-hand that had no knowledge in the waies of God Ionah 4.11 or the things that belonged vnto their peace then Noah or the Patriarches Our Magistrates doe they not more resemble those of whom Salomon speaketh Pro. 29.2 that when they rise vp men hide themselues when they beare rule the people sigh then Moses or Iosua Our Ministers do not they resemble more those of whom the Apostle saith that they sought their owne Phil. 2.21 and not that which was Iesus Christs than the Apostles of Christ Surely so it fareth with too too many that they are more like the worst then the best For if it be so â—â—at happily we doe looke at the examples of the Saints of â—od what do we For examples of the Saints of God mentiâ—ned in the word of God either we say that they are onely to â—e wondred at but not to be imitated or else we follow them 〈◊〉 the things wherein we ought not If Samson say Iud. 15.11 as they did â—â—to me so haue I done vnto them by and by we perswade our â—â—lues that we may lawfully be reuenged of our enemies If â—lisha curse them that mocke him euen vnto the death 2 Reg. 2.24 and tearing 〈◊〉 pieces by beares by and by we think we haue a good defence â—r vs if we curse those that wrong vs euen vnto hell And if Moses or Ieremie draw backe the shoulder when the Lord cals â—â—em by and by we thinke we may be excused if we doe not â—â—waies hearken when the Lord doth call vs to this or that â—utie And so likewise in the rest either we thinke them onâ—â— to be admired but not to be imitated or if we doe imitate â—â—em it is either in the things that wee should not or as we â—ould not only looking vnto some thing which they did â—â—t not considering the manner or the cause or some other â—â—rcumstance of doing that they did or that they sinned in â—â—at they did Againe for examples of such of Gods Saints as liue among â—s and whose practise we may see daily before our eyes when â—â—e are told of them wee scorne that their actions should bee residents for vs to follow yea such is our corruption that ofâ—entimes we are not ashamed to say doe such and such men â—â—uour such a godly work further such an holy action counâ—enance such a religious exercise we will hinder it wee will â—rosse it we will crush it or else we will take the foyle nay to â—et them see and know how little we care to be like them doth â—â—aâ— king when there should be mourning for the heauie hand â—f God vpon vs grieue them doth swearing and prophaning â—f the Lords day grieue them we will doe these things the raâ—her to despise them If they be men fearing God eschewing â—uiâ—l and doing the thing that is good we will haue some exâ—eption against them wherefore wee will not follow their exâ—mple And commonly we will brand them with the name of â—ustere and precise men and then will we be so farre from following their example as that wee will both crosse what good they intend if we can and besides wee will grieue them either by our selues or others as much as we can This is the vse that generally we make either of old or new examples past or present But beloued it should be farre otherwise as already we haue heard Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints whereby we might be drawne to walke in such an holy course as they walked Let vs therefore be thankfull vnto our God for them and to testifie our thankefulnesse let vs alwaies remember them and in our liues follow the holy practise of them For for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them they
God nor abide the Ministers of Christ his Gospell And so it is generally wheresoeuer the affection is set on earthly things therâ— their walking is inordinate whether it be in Pastor or in people And therefore the Apostle hath most carefully euery where admonished vs not to minde earthly things Colos 3.2.5.6 Set noâ— your affections on the things which are on the earth And againe Mortifie your members which are on the earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie for the which things sakes the wrath of Goâ— commeth on the children of disobedience The like admonitionâ— are very vsuall in the holy Scriptures Marke then the Apostles rule Yee may not walke after them which minde earthly things and therefore ye may noâ— walke after them that be the enemies of the crosse of Christ For for this cause they whom we haue noted to be the enemies of the crosse of Christ whose end we haue noted to be their damnation whose God to be their belly whose glory to be to their shame for this cause I say they were such because they minded earthly things O but some will say that these whom I noted to be such are the onely men many of them that sequestred themselues from earthly things and haue no minde of earthly things See then whether that which hath beene said shew not plainely that they are the enemies of the crosse of Christ that their God is their belly that they seeke the praise of men more then of God For if they be such these are plaine and euident tokens that they doe mind earthly things whatsoeuer be said and whatsoeuer shew be made to the contrarie Neither were it otherwise hard to shew by their whole practise that their whole minde and all their affections are set on earthly things But it shall not be needfull That which hath beene said may serue to cleare the point and to be a sufficient caueat vnto you that ye doe not walke after their example And let this be set downe for a generall rule that we may not follow their example which minde earthly things Yet if our practise be lookt into it will be found that generally we follow them and none else For whereon else are our mindes our delight our affections set but on the things which are on earth The rich man what minded hee but riches the ambitious man what but honours the voluptuous man what but pleasures the dainty man what but ease the carnall man what but the flesh and the lusts thereof Generally our thoughts are earth creeping thoughts our desires earth-creeping desires our actions earth smelling actions our waies earth-smelling waies We thinke and care some of vs how to liue some of vs how to liue well But how is that to liue at ease to swimme with pleasures to haue wealth at our wils and to leaue the rest of our substance for our children And hence it is that the voice of vnmercifulnesse towards the poore of deceit in buying and selling of oppression of our brethren of slandering one another and stealing one from another is heard in our streetes Hence it is that there are diuisions and dissensions emulations strife enuying and thâ— like amongst vs. Hence it is that wisedome crieth withouâ— and vttereth her voice in the streets but no man hearkeneth nor receiueth instruction euen because wee minde earthlâ— things and set our affections thereon But what saith our Apostle 2 Tim. 2 4. No man saith he that warreth entangleth himselfe witâ— the affaires of this life because he would please him that hath châ—sen him to be a souldier Now we are all of vs euen so many aâ— are baptized into the name of Christ Iesus billed souldiers to fight vnder his banner against euery thing that exalteth it selfâ— against God And our care should be in all things to pleasâ— him that hath chosen vs to be his souldiers And for this causâ— we should not suffer our selues to be entangled with the affaireâ— of this life so that we should set our affections on the thingâ— which are on the earth For it is the course of militarie discipline that hauing billed themselues to be souldiers they minde no more houshold or other ordinarie affaires but only their warre Right so should it be in the course of ouâ— Christian warfare that hauing giuen our names vnto Christ to fight vnder his banner wee should not henceforth mindâ— earthly things but still haue close girt vnto vs the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast The faithfull Minister of the Gospell should not seeke his owne but that which is Iesus Christs The faithfull Christian should weine himselfe from the transitorie things of this life and at no hand set his affections on them Howbeit let no man so vnderstand me as if I thought that we should not meddle with the transitorie things of this life or haue nothing at all to doe with earthly things For no doubt we may medle with them and vse them and make a godly vse of them The Patriarches and Prophets our blessed Sauiour and his holy Apostles as the Scriptures beare witnesse vsed them and made an holy vse of them Nay not onely we may vse them and make an holy vse of them but we must count them the good blessings of Almightie God and we must take care to vse them to his glory We may not lightly regard â—hem or wrechlesly neglect them but we must carefully huâ—band them and wisely employ them to our own vses and the good of Gods children For therefore wee haue them that therewith we may doe good vnto all but especially vnto those that are of the houshold of faith wealth that wee may helpe to supply the wants of our brethren honour and might that we may helpe to lift the poore out of the mire fauour and friendship that so we may be the better able to relieue them that are oppressed all things needfull and profitable for this life that therewith wee may doe good vnto those that be in neede or necessitie and that thereby we may glorifie our Father which is in heauen So then to take me as if I thought that we may not medle with or vse earthly things temporall blessings were to mistake me But this I say with the Apostle that we must vse them as though wee vsed them not 1 Cor. 7.31 namely so we must vse them as that we be not entangled with them nor mastered by them 2 Tim. 2.4 Wee must not be entangled with the affaires of this life as the Apostle speaketh And as the Prophet saith of riches that if they encrease wee may not set our hearts vpon them Psal 62.10 so is it to bee said in generall of all earthly things we may not set our hearts vpon them We may not Colos 3.2 as our Apostle saith elsewhere set our affections on
distinctly read them out of that booke The third booke which is called the booke of life euen of eternall life is the euerlasting fore-knowledge of God whereby he specially and particularly knew from euerlasting who are his and by a speciall care preserueth them vnto life as certainely as if their names were registred in a booke to that purpose And of this the holy Ghost maketh often mention in holy Scripture Exod 32.32 As in Exodus where Moses saith vnto God If thou wilt not pardon their sinne I pray thee race me out of the booke which thou hast written In the Psalme where Dauid in great anguish of spirit prayeth thus against his persecuters Psal 69.28 Let them be put out of the booke of life neyther let them be written with the righteous In Esay where the Prophet saith Esay 4.3 that he that shal remaine in Ierusalem shal be called holie euen euery one that is written vnto life in Ierusalem In Ezechiel EZech. 13.9 Dan 1 2â—1 where it is called the writing of the house of Israel In Daniel where it is said At that time shall thy people be deliuered euery one that shall be found written in the booke In Luke where our Sauiour bids his Disciples reioyce Luke 10.20 because their names are written in heauen In the Apocalyps where it is said He that ouercommeth Apocal. 3.5 shall be clothed in white aray and I will not put out his name out of the booke of life And againe Whosoeuer was not found written in the booke of life 20.15 was cast into the lake of fire And againe Apocal. 21.27 where it is said There shall enter into this Citie no vncleane thing neyther whosoeuer worketh abomination or lies but they which are written in the Lambes booke of life Thus ye see mention of three books attributed vnto God in the Scriptures one of prouidence another of iudgement and a third of life which here our Apostle speaketh of Secondly we are to know that no materiall booke is properly attributed vnto God as though he did write any thing in a booke but onely by a borrowed speech borrowed from the manner or them that for their better remembrance of things write them in a booke so to imply that God knowes all things and that they are alwayes had in remembrance before him as if they were in a book And therefore we defined his booke of prouidence to be his fore-knowledge of all things before euer they were whereby he knew them as wel from euerlasting as if they had bene written in a booke from euerlasting His booke of iudgement likewise we defined to be his knowledge of all our thoughts words and workes which in the last iudgement he shall present vnto euery mans conscience so clearely as if they were all read out of a booke and according to which he shall then iudge vs. And lastly the booke of life we defined to be the euerlasting fore-knowledge of God whereby he specially and particularly knew who are his and by a speciall and peculiar care preserueth them vnto life as certainly as if their names were billed in a booke and registred to be had in remembrance before him for euer So that mention of such bookes in the Scripture is not made in respect of God as if he vsed or needed to vse any booke to any purpose but for vs and for our vnderstanding that we by the manner which we see vsed amongst men may the better conceiue and know that God knew all things from euerlasting that in the last day all things shall be naked in his sight and that he knoweth all his by head so that he hath a speciall care ouer them Those things thus noted for the better vnderstanding of the phrase and manner of speech here vsed by the Apostle let vs now come a little nearer to the opening of the meaning of these words The speech of the Apostle is touching his fellow-labourers which had laboured with him in the Ministerie when the Church was first planted at Philippi Of whom he saith that their names were in the booke of life Whereby he meaneth that they were of the number of those whom God had chosen in Christ Iesus vnto euerlasting life so that their life was as surely sealed vp with God as if he had taken their particular names and written them in a book to remember them and to giue vnto them that which he had purposed from euerlasting This being the meaning it remaineth now that we see what obseruation we may gather hence for our further vse But first a doubt is to be answered touching some contradiction which may seeme to be betweene this of our Apostle here and that of the same Apostle where it is sayd that the Lord onely knoweth who are his 2. Tim. 2.19 For if the Lord alone know who are his as there it is then how doth he here say of his fellow-labourers that their names were in the booke of life so plainly setting it downe as if he knew it Whereunto I answer That albeit the Apostle in the place vnto Timothie onely say The Lord knoweth who are his Iohn 13.15 as also our Sauiour himselfe in another place saith I know whom I haue chosen yet in the truth of the thing it is true that he alone knoweth who are his and that he alone knoweth whom he hath chosen as that place in the Apocalyps makes more plaine where it is thus said Apocal. 2.17 To him that ouercommeth will I giue to eate of the Manna that is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it For hereby it is signified that no person liuing knoweth who are renewed in Christ Iesus vnto righteousnes and true holines but God onely and the spirit of man which is in man Thus then we say that God alone knoweth who are his and whom he hath chosen absolutely and of himselfe so that no man can absolutely and of himselfe say of another that he is the chosen of God that his name is in the booke of life Yet may the Lord and sometimes doth he reueale vnto his children that which he alone absolutely and of himselfe knoweth as the reuelations vnto Abraham Moses and the Prophets manifestly proue And whether in that abundance of reuelations which the Lord shewed vnto our Apostle 2. Cor. 12.7 and whereof he speaketh somewhere he had likewise some reuelation touching the election of some and the reprobation of others I cannot affirme Many are of opinion that the election of some and the reprobation of others were reuealed by God vnto him And so it may be that the Lord who alone absolutely and by himselfe knew whether the names of those his fellow-laborers were written in the booke of life reuealed by his holy Spirit vnto our Apostle that their names were written in the booke of life But I rather thinke
for all blessings by Iesus Christ So our blessed Sauiour hath taught vs where he teacheth vs thus to pray Our father which art in heauen Mat. 6.9 c. And so we confesse when we pray for grace and peace vnto our brethren from God our Father c. And as Peter said vnto Christ to whom shall we goe Ioh. 6.68 thou hast the words of eternall life so I say to whom should we pray for any blessing Euery good giuing and euery perfit gift is from aboue c. as euen now we heard out of Iames. Friuolous therefore and impious is the invocation of Saints whereby that honor is taken from God which is chiefly due and properly belongeth vnto him I meane prayer For how shall any man call on him in whom he doth not beleeue Rom 10.14 Or in whom shall any man beleeue but in God onely So then if onely we be to beleeue in God then are we only to pray vnto God and therefore not vnto Saints The third point is that the grace and free fauour of God in Christ Iesus is the very fountaine of all Gods blessings bestowed vpon vs. So the Holy Ghost witnesseth throughout the whole scripture Rom. 3.24 Ephes 2.8 1 Cor. 15.10 saying that we are iustified freely by grace that we are saued by grace and that by the grace of God we are that we are whatsoeuer we be and whatsoeuer blessing we haue And so we confesse in effect when we pray first for grace and then for peace that from grace as the fountaine may flow peace and all the riuers of Gods blessings Mans merits therefore must stand aside we may not hold any blessing of them but onely of grace For as the Apostle disputeth of election so may it be said of any blessing of God if it be of grace it is not of works else were grace no more grace Rom 11.6 and if it be of works then not of grace or else were worke no more worke One of these excludeth the other so that whatsoeuer is by the one is not by the other The fourth point is that we are to beleeue in God the Father and in Christ Iesus his Sonne So our blessed Sauiour teacheth vs where he saith Yee beleeue in God Joh. 14.1 beleeue also in me as if he should haue said yee beleeue in God and so yee are to doe beleeue also in me for so yee are to doe And so in effect we confesse when we pray vnto God the Father and Christ Iesus his Sonne for grace and peace vnto our brethren For as euen now we heard vnto whom we pray in him we are to beleeue as also againe in whom we beleeue vnto him we are to pray Accursed therfore be their infidelitie that either deny there is or doubt whether there be a God or no and make a mocke at the sonne of God In whom now they beleeue not at his presence they shall tremble and cry vnto the mountaines and rocks fall on vs Apoc. 6.16 and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe The fift point is that we are sure that God hath reconciled vnto himselfe by Iesus Christ and adopted vs through him into his sonnes So the Apostle telleth vs where he saith 2 Cor. 5.18 that all things are of God which hath reconciled vs vnto himselfe by Iesus Christ and that he hath predestinate vs to be adopted through Iesus Christ vnto himselfe Ephes 1.5 according to the good pleasure of his will And so we confesse when we wish grace and peace from God our Father for if he our Father then we his sonnes and a reconciliation made betweene him and vs. And therefore hauing finished all things our blessed Sauiour saith Joh. 20 17. I ascend vnto my father and your father to my God and your God Where giue me leaue by the way to put you in minde of one point wherin of late it may be I somewhat erred When last I spake of this point in handling of those words vnto God euen our Father c. I told you that it was obserued that not any saith with Christ my Father as many say with Thomas my Lord my God And so in deed it is obserued by Zanchius on those words But since I perceiue by as faithfull and diligent an obseruer of the scriptures Dr. Rain Iob 34.36 that Elihu speaking vnto God saith my Father let Iob be tried c. not indeed in our English translations following the iudgement of some of the Rabbins but yet in the best approued Translations So that it may not be a rule that none may say with Christ my Father but as we say my God and our God so may we say my Father and our Father And herein is the sweet comfort of all Gods children that we may cry vnto God Abba which is Father that we may pray and say Our Father that we may wish grace and peace from God our Father for if he be our Father and we his sonnes then are we also heires of God and heires annexed with Christ And let all the comforts in the world stoupe vnto this one comfort the very soules ioy of all them that haue receiued the spirit of adoption The sixt point is that Christ Iesus our Lord is our onely Mediator by whom onely we haue accesse in our prayers vnto God and by whom we receiue whatsoeuer we haue of God So the Apostle witnesseth saying There is one God and one Mediator betweene God and man which is the man Christ Iesus 1 Tim. 2.5 by whom we goe boldly vnto God Heb. 4.16 that we may receiue mercy and finde grace to helpe in time of neede And so we confesse in effect when we pray for grace and peace from God our Father and from the Lord Iesus Christ as the meanes by whom we are partakers of grace and peace for so they are from the Lord Iesus Christ as he is the meanes by whom they are conueyed and deriued vnto vs from God euen our Father The Saints therefore are no Mediators of intercession for vs either to bring vs vnto God or to bring his blessings vnto vs. Our high Priest is able perfectly to saue them that come to God by him Heb. 7.25 seeing he euer liueth to make intercession for them and as to saue them so to giue them all graces good and needfull for them The most of the rest of the points I will conclude in one which is this that Iesus Christ is God which wee confesse when we pray for grace and peace from him that he is the Sauiour of the world which we confesse when we call him Iesus that he is that counseller and great prophet that King and Prince of peace that lambe of God slaine from the beginning of the world to take away the sinne of the world which we confesse when we call him Christ and that vnto him
euill euen God blessed for euer And as for these reasons we are alwaies in all things to giue thanks vnto the Lord so for the same reasons we are alwaies to powre out praiers and supplications vnto him as we haue neede either of blessings in good things or deliuerance from euill And therefore wee read that euer the faithfull when they had need either of blessings in good things or deliuerance from euill they had their recourse vnto God by prayer and as they were occasioned by blessings in good things and deliuerance from euill so they powred out their soules in thanksgiuing vnto the Lord. Moses and the children of Israel when Pharaoh and the Egyptians pursued them cried vnto the Lord with strong cries insomuch that the Lord said vnto Moses Exod. 14 15. wherefore criest thou vnto me And when they had seene the mighty power which the Lord shewed vpon the Egyptians Exod. 55. they sung vnto him the songs of praise and thanksgiuing So Iehosaphat and Iudah and Ierusalem when the Moabites and Ammonites came against them to battell praied in the courts of the Lords house and said 2 Chr. 20.6 O Lord God of our fathers art not thou God in heauen and reignest thou not on all the kingdomes of the heathen c. And when the Lord had giuen them a marueilous victory ouer their enemies they assembled themselues in the valley of Berachah or blessing 26. and there they blessed the Lord. So Ezekiah when he was sicke turned his face to the wall and praied to the Lord and said Esay 38.2 3. I beseech thee Lord remember now how I haue walked before thee in truth and with a perfit heart c. And when the Lord had restored him vnto health he sang the song of thanksgiuing vnto him and said the Lord was ready to saue me 10.20 therefore will we sing my song all the daies of our life in the house of the Lord. So Hannah being barren praied for a childe vnto the Lord 1 Sam. 1.10 and wept sore and when the Lord had granted her request she thanked God and said 2.1 Mine heart reioyceth in the Lord my horne is exalted in the Lord my mouth is inlarged ouer mine enemies c. And what should I more say The time would be too short for me to tell you of Dauid Daniel Samuel and the rest which as they stood in neede either of blessings in good things or of deliuerance from euill made their praiers and supplications euer vnto the Lord and againe as they were occasioned either by blessings or deliuerances offered their sacrifice of praise euer vnto the Lord. Thus they were taught and thus by the word and by their example wee are taught for all things to pray vnto the Lord and in all things to giue thanks vnto the Lord. Beware then beloued of them that with fained words teach you to giue thanks or to pray vnto Saints â—â—â—erally or ioyntly as to God and our Lady to God and S. George or the like for wherefore should we either pray or giue thanks vnto them Doe they heare vs or know what we say or thinke Esay saith Esay 63.16 that Abraham knoweth vs not and that Israel is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen Saints know not what the liuing doe And Salomon saith 2 Chr. 6.30 that the Lord onely knoweth the hearts of the children of men Doe they helpe vs or giue any thing vnto vs The Psalmist saith Psal 84.11 that the Lord giueth both grace and glory neither dare it bee auouched that the Saints giue grace or glory or are the authors of any blessing Or doth any commandment or example in the holy scripture warrant vs to pray or to giue thanks vnto them Themselues grant that there is no warrant in the scripture from commandement or example to pray or giue thanks vnto them as vnto the authors of any grace or glory but onely as vnto intercessors before God for vs. And yet in their practise it is most plaine that they doe not onely pray vnto them to pray for them but to preseure them to haue mercy vpon them to bring them to the kingdome of heauen c. But admit that they pray vnto them onely as vnto mediators and intercessors betwixt God and them Saith not the Apostle that there is one mediator betweene God and man 1 Tim. â— 5 which is the man Christ Iesus How then do they make moe mediators Christ Iesus say they is â—our only immediat mediator before God but the Saints are mediators vnto Christ therfore we conclude our praiers alwaies saying by Iesus Christ our Lord. Wherein also they deceiue the world for by their owne portice it appeareth that they haue many praiers both vnto Marie and to other Saints in the conclusion whereof they vse not to say by Christ our Lord. But to let that goe are the Saints our mediators vnto Christ to conuey our prayers vnto him and Christ our Mediator vnto God to convey our praiers from the saints vnto God By this shift then it commeth about that Christ is not the mediator betweene God and vs as the Apostle affirmeth but betweene God and the saints and the Saints mediators betwixt Christ and vs. And this is the hand that they make by praying vnto Saints as vnto mediators of intercession they thrust Christ Iesus out from being mediator betwixt God and vs and they doe in truth pray vnto the saints as vnto the authors of grace But admitting that they pray onely vnto them as vnto intercessors betwixt Christ and vs I demand what commandement or example there is in the scripture to warrant vs to pray at all or to giue thanks at all vnto them Gen. 48.16 Iacob say they praied vnto an Angell If he had praied vnto a created Angell this had not proued ought for invocation of Saints But it was vnto that vncreated Angell of the couenant euen Christ Iesus with whom he had wrestled and preuailed that he praied vnto as both the circumstances of that place and conference of it with other places proue Well say they Moses praying Exod. 32.13 and saying thus remember Abraham Isaac and Iacob thy seruants hoped to haue his praiers heard by the merits of those holy men But it is most plaine by that place that Moses pleadeth not the merits of Abraham Isaac and Iacob but only presseth the couenant and promise made with them as the words immediatly following shew where it is said to whom thou swarest by thine owne selfe and saidest c. Yea but say they the place in the Apocalyps proueth most plainely that the Saints in heauen doe offer vp the praiers of the saints on earth where it is said Apoc. 5.8 that the 24 elders fell downe before the Lambe hauing golden violls full of odours which are the praiers of the saints But this place maketh no more to
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
of holy men of God for Abraham as we reade swore vnto Abimelech by God Gen. 21.23 26.31 31.53 that hee would not hurt him nor his children nor his childrens children And Isaac and Abimelech afterwards sware one to another to the like purpose And so Iacob and Laban sware one to another to the like purpose Likewise our Apostle oftentimes in his Epistle protesteth and calleth God to witnesse of that he saith Rom. 1.9 2. Cor. 1.23 12.19 And God himselfe Esay 45.23 Heb. 6.13 because hee had no greater to sweare by sware by himselfe as it is said in the Prophet and as the Apostle witnesseth Lastly it is proued from a necessary consequent for if an oath be a part of Gods worship will it not then necessarily follow that an oath may lawfully be made Now that an oath is a part of Gods worship appeareth by many places of holy Scripture as Es 19.18 where it is said in the Prophet In that day shall fiue Cities in the land of Aegypt speake the language of Canaan and shall sweare by the Lord of hosts Ier. 4.2 that is shall renounce their superstitions and serue God as he hath appoynted And againe where it is said Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes And therefore the Lord by that Prophet 5.7 in the next Chapter complaineth of Iudah and Hierusalem that they had forsaken him and how did that appeare because they swore by them that were no Gods Thy children saith he haue forsaken mee and sworne hy them that are no Gods So that to sweare by them that are no Gods is to forsake God And why because it is to giue his worship to another euen to them that are no Gods which who so doth he forsaketh God O but will the godly soule say this needed not in such a swearing age to proue the lawfulnes of swearing and will the cursed swearer say this is well indeed that I haue so good allowance for my swearing from the Preacher Hearken therefore yet a while and know how we may protest and sweare lawfully First therefore if wee will sweare lawfully we must sweare by the name of God For both the cōmandement practise are so as already we haue heard the reason therof is very plain for who can witnesse that he that sweareth lyeth not but God onely that beholdeth the heart and knoweth what is in man Or who is omnipotent and able to maintaine and defend him that speaketh truth or to punish and take vengeance on him that sweareth a lye but God onely which is able to destroye both soule and bodie in hell Secondly if wee will sweare lawfully wee must sweare in truth Ier. 4 2. in iudgement and in righteousnesse In truth for the confirmation of the truth because wee may not call God to witnesse a lye least hee giue vs our portion with lyers and swearers in the lake that euer burneth In iudgement vpon causes weighty certaine and necessarie when the glorie of God or the good of our neighbour doth require it because we may not call God lightly or rashly to witnesse vpon triall or vncertainetie or vnnecessarie causes least our iudgement be as theirs that take his name in vaine In righteousnes for the confirmation of things godly iust and lawfull because wee may not call God to witnes things vngodly vniust or vnlawfull lest we be not holden guiltles for taking his name in vaine for thus much those three points imply Thirdly if we will sweare lawfully it must be when wee haue no other way of proofe of our words or confirmation of our promise for if otherwise the thing for which we are to sweare can be debated decided ended then by an oath we are not to sweare as by the end of an oath it doth appeare which is to end a strife so that where the strife may otherwise be ended there an oath is not to be vsed Sweare then wee may lawfully but not otherwise then by the name of God and that in truth and in iudgement and in righteousnesse and that when things cannot otherwise be cleared and ended then by an oath Which serueth first for the confutation of that error of the Anabaptists who deny it to be lawfull for a Christian to sweare at all the plaine contrary whereof wee haue heard euidently proued out of the scriptures The places of scripture whereon they ground their error are two Matth. 5.34 35 36 37. Jam. 5.12 the one the saying of our blessed Sauiour in Matthew the other the words of Iames in his Epistle The saying of our Sauiour in Matthew is Sweare not at all neither by heauen for it is the throne of God c. The words of Iames are Before all things sweare not neither by heauen nor by earth nor by any other oath c. from both which places they conclude that a Christian may not sweare at all For answer whereunto wee must vnderstand 1. that not all kindes of othes are forbidden in these places 2. what kinde of othes are there condemned For the first that not all kinde of othes are forbidden in Mathew appeareth by the very scope and drift of our Sauiour in that place For what was his scope and drift there It appeareth by his exposition there of sundry lawes that his meaning was not to destroy the law for so he saith Mat. 5 17. I came not to destroy the Law and the Prophets but his meaning was to purge the Law from the corrupt glosses of the Pharisees and to open the true meaning of it as he doth first in the Law touching murther and then in the Law touching adulterie and not in the Law touching swearing The Law then not hauing simply forbidden swearing neither doth our Sauiour simply condemne swearing Againe if all kindes of othes be simply here forbidden and onely yea and nay commanded what shall we say for our Apostle that contenteth not himselfe onely with yea and nay What shall we say for our Sauiour himselfe that not therewith content saith Verily verily I say vnto you And againe othes being a part of Gods worship as before we heard if all kinde of othes be here forbidden a Christian then is a part of Gods worship forbidden and condemned Seeing then thus it may appeare that not all kindes of othes are here forbidden let vs now see what kindes of othes are here forbidden and condemned And this will appeare by a short view of the corrupt glosses which the Pharisees added to the Law touching swearing The Law was Thou shalt not forsweare thy selfe but shalt performe thine othes to the Lord. Their glosse was that if any sweare by the name of God or by the things that were immediatly belonging to the seruice of God as by the gold of the Temple or the offering on the Altar vainely or perfidiously not performing his oath he offendeth but if he sweare by any other creature as by heauen
beginning and exhorting them by the example of the Macedonians and of our blessed Sauiour to continue and to abound more and more therein But what should farther proofe of this poynt need then this that loue and charitie towards the poore Saints is so often commanded and commended in the holy Scriptures and so greatly rewarded for the oftener that it is commaunded and commended in the holy Scriptures and the more that it is rewarded the more carefull it behooueth vs to be that wee abound therein Thou shalt not harden thine heart Deut. 15 7.11 nor shut thine hand from thy poore brother but thou shalt open thine hand vnto thy brother to thy needy and to thy poore in the land saith the Lord Thou shalt not harden thine heart but open thy bowels of compassion and bee mercifull and louing and tender-hearted towards thy poore brother The like commandement is often giuen in the holy Scripture And what a cōmendation was it generally vnto the Churches of Macedonia that out of their most extreame pouerty they were so richly liberall vnto the poore afflicted Saints and perticularly vnto these Philippians that they communicated to our Apostle in his bands Or what greater reward can be giuen vnto any then is promised vnto them that giue the Saints meate when they are hungrie that giue them drinke when they are thirstie that cloath them when they are naked that visite them when they are sicke that relieue them when they are in prison c. euen a kingdome of glorie In a poynt so cleare many proofes are not needfull For more care is not needfull that we may encrease and abound more and more in faith hope or other grace of the spirit then that wee may abound more and more in loue euen in loue both towards God and towards one another and towards the poore Saints in their affliction and miserie Which serueth to condemne the more then keicolde loue of Christians in our daies To censure any of you so sharpely beloued as if yee loued not God or at least but with a colde loue would seeme it may be hard For all of you loue God and hee that thinketh otherwise is much deceaued But tell me do all of you loue one another It may be that some of you will here yeeld a little 1 Ioh. 4 20. Rom. 12.10 Heb. 13.1 1 Pet. 4.8 And I tell you or rather the holy Ghost telleth you that hee that loueth not his brother whome he hath seene loueth not God whom he hath not seene The Apostles exhortation is Bee affectioned to loue one another with brotherly loue And againe Let brotherly loue continue And againe Aboue all things haue feruent loue amongst you But our often brawlings and diuisions and quarrels and contentions and swellings and discords shew that wee haue not hearkened nor obeyed their counsell so farre haue we been from abounding more and more in loue one towards another And if we doe not loue one another as wee should iudge yee by the former place whether wee loue God as we should Psal 133.1 Behold saith the Prophet how good ioyfull a thing it is brethren to dwell together in vnity Surely in any thing we cannot be liker vnto God then if we loue one another for God is loue and wee by loue are made Gods house 1 Ioh. 4.16 wherein he liketh to dwell For he that dwelleth in loue dwelleth in God and God in him We haue beene too colde in loue one towards another and therefore too colde in loue towards our God Aboue all things let vs haue feruent loue amongst our selues and so shall we be sure that we loue God indeed And as we haue beene too colde in loue one towards another and consequently in loue towards God so can I not much commend our loue towards the poore Saints and afflicted members of Christ Iesus I cannot reprooue you for not abounding more and more in this loue because as yet you do not abound in this loue Through a good and godly statute lately made the poore Saints come not now vnto your doores but through want of reliefe they faint in their houses insomuch that as the children of Israell when their burthen was heauier and their taske greater cryed out vpon Moyses and Aaron saying The Lord looke vpon you and iudge for ye haue made our sauiour to stinke before Pharaoh and his seruants in that ye haue put a sword in their hand to slay vs So they cry out vpon them that were the meanes of this statute saying The Lord looke vpon them that haue done thus vnto vs for they haue made our sauiour to stinke before our brethren and haue put a sword in their hands to slay vs. And where is the cause of this cry Not in the statute for it is as good a statute as could be deuised both for you and them but the cause is in you Ye are well content that they come not to your doores as they were woont but there wanteth in you a willing and readie mind to contribute to their necessities as the statute requireth When some taske or burthen should be leuied vpon you for their maintenance in respect of that reliefe which they were woont to finde at your doores here ye draw back the shoulder and euerie man would giue so little that the statute cannot haue his entendment And thus it is that you haue a sword to kill the poore withall for by the statute they may not come to your doores yet you will not contribute to their maintenance according vnto the statute Beloued open the bowels of your compassion let your loue towards the poore Saints appeare communicate to their affliction miserie and pouerty and as God hath giuen to euerie man so let him giue not grudgingly or of necessitie but willingly and cheerefully They are Gods saints they are members of Christs bodie they are your brethren and many of them it may be as rich in Gods fauour as the most of you and that which yee willingly and cheerefully now giue vnto them shall further your reckoning in the day of Christ Iesus Be therefore ready to giue and glad to distribute laying vp in store for your selues a good foundation against the time to come Let your loue towards God towards one another towards the poore saints of Christ Iesus be manifest vnto all men that they which see your loue may glorifie God on your behalfe So shall yee be loued of loue it selfe and liue for euer where your loue shall haue none end LECTVRE X. PHILIP 1. Verse 9. In knowledge and in all iudgement THe next thing which here I note is that the Apostle praieth that the Philippians may abound more and more in knowledge namely in knowledge of Gods will out of his word Whence I obserue another continuall care necessarie for all Christians and that is that they may abound more and more in the knowledge of Gods will out of his holy word 1 Cor. 14.20
My brethren saith the Apostle be not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding be of a ripe age The Apostle had before signified his owne minde of praying and speaking in strange tongues without vnderstanding and in a knowne tongue with vnderstanding therein taxing their too great admiring of strange tongues and too little regard of knowledge and vnderstanding Now in effect hee tells them that therein they are like vnto little children which if they see faire and great and coloured letters in a booke are in great loue with the letters but care not for the sense and vnderstanding of the words But he exhorteth them be not children in vnderstanding as if he should haue said Children indeed care not for vnderstanding but it may not be so with you yee were children sometimes and cared not for vnderstanding and yee were children sometimes and but yong in vnderstanding and knowledge but yee may not be so still but yee must grow to be of a ripe age in vnderstanding yee must increase in knowledge as in yeeres yee doe increase And lest they should say that Christ would haue them to be like vnto little children he preuenteth that Mat. 18 3. and tells them that he would haue them to be like vnto little children concerning maliciousnesse but concerning knowledge and vnderstanding he would haue them to be no children but of a ripe age So that hence we see that our care is to be that we be not children but men of a ripe age touching vnderstanding .i. that wee may increase and grow forward more and more in knowledge euen from knowledge to knowledge To the like purpose is that of the Apostle where he saith Heb. 6.1 Leauing the doctrine of the beginnings of Christ let vs be led forward vnto perfection He had in the end of the former chapter somewhat sharply told the Hebrewes that when as concerning the time they ought to be teachers yet they had neede to be taught the very principles of the word of God Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion but that they would goe forward from perfection to perfection and abound more and more in knowledge We may not then be as idle loyterers which spend their time and profit not but as our time spent in the schoole of Christ doth require of vs so must our profiting be in the knowledge of his will out of his word Yea looke into our owne practise and we shall finde our owne iudgment to be such If wee haue children and set them to their books we looke that according to their time spent thereat their profiting should be and that they should increase in knowledge and learning as they grow in yeares and in time spent at their booke and if they doe not so profit we take them from the schoole and set them to some other thing So that by our owne iudgement so many of vs as are taught in the schoole of Christ we should increase in the knowledge of Christ and as we spend more and more time in the schoole of Christ so should wee abound more and more in the knowledge of Christ and if we doe not so by our owne iudgements we are to bee excluded as non proficients out of the schoole of Christ And what then becomes of vs Nothing then to set vs vnto but as it was said to the vnprofitable seruant Cast that vnprofitable seruant into vtter darknes there shall be weeping and gnashing of teeth Matth. 25.30 so shall it be said to such non proficients cast that non proficient scholar into vtter darknes there shall be weeping and gnashing of teeth This then first may teach vs to beware of that leauen of theirs that would haue vs misled vp in ignorance and beare the world in hand that ignorance is the mother of deuotion For such a brood of Sathan there is as will tell you that the Scriptures are darke and hard to be vnderstood and perilous to bee read that will highly commend your modestie if yee presume not to read the Scriptures that will tell you it is enough for you to beleeue as the Church beleeueth though yee know not how to giue account of your faith that will allow well of learning nothing and after many yeares to be neuer the wiser in a word that will the sooner suspect you of heresie the more knowledge yee haue in the Scriptures Such are they that would haue praying singing reading and all other rites of the Church done in a strange language that would haue vs barred from the reading of the Scriptures in a knowne tongue that would haue none but great Clerks and Diuines seene in the Scriptures But what saith the Holy Ghost Search the scriptures saith our blessed Sauiour Ioh. 5.39 for in them yee thinke to haue eternall life and they are they which testifie of me Grow saith Peter vnto the Church in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ And our Apostle Let the word of Christ dwell in you plenteously in all wisdome Col. 3.16 And in this place his praier is for the Church of Philippi that they may abound more and more in knowledge Now what can be more contrary and repugnant vnto other then this doctrine of the Holy Ghost vnto that doctrine of theirs Our blessed Sauiour sets vs vnto the Scriptures to search them and they would not haue vs to presume to read the Scriptures The Apostle Peter would haue vs to grow in the knowledge of our Lord and Sauiour Iesus Christ and they would not haue vs looke into the scriptures lest we fall into heresies Our Apostle would haue the word of Christ to dwell in vs plenteously and they would haue vs onely to beleeue as the Church beleeueth and care not though we know not how to giue account of our faith Our Apostle would haue vs to abound more and more in knowledge and they tell vs that ignorance is the mother of deuotion See then whether there be not cause to beware of them and to bid fie vpon the beast that speaketh so presumptuously against the word of God As the Apostle saith vnto the Galatians touching the false Apostles they desire to haue you circumcised Gal. 6.13 that they might reioyce in your flesh so I say vnto you touching these false Apostles they desire to haue you close shut vp in ignorance that they may lead you blindfold at their pleasures into all their deuilish errors and that they may reioyce in their aduantage by your ignorance Beware therefore of them and hearken not vnto them lest if yee erre in your hearts because yee know not his waies through your ignorance in the scriptures he sweare as sometimes he did vnto the Israelites in his wrath that yee shall neuer enter into his rest euen to the heauenly Canaan whereof that
earthly Canaan was a type 2. This may teach vs to giue all diligence vnto the reading and hearing and meditating of the holy scriptures that so we may abound more and more in all knowledge and vnderstanding Very lamentable it is beloued to see and consider how many hundreths nay thousands in this cleare light of the gospell when the scriptures are or may be read and knowne of vs all yet are as ignorant in the scriptures and of the things that belong to their saluation as when they sate in the darknes of Aegypt when they could see no light of the scriptures by reason of the strange language We haue had many Ezraes that haue read in the booke of the law of God distinctly giuen the sense thereof that the rest might vnderstand many Ministers of Christ Iesus that haue read the law the gospell vnto vs euery Sabbath day in our Churches many Preachers of the Gospel that haue plainly opened the scriptures vnto vs whereby we might be made wise vnto saluation euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine Notwithstanding so much preaching and teaching of the holy word of life are we not still ignorant and haue still neede to be taught the very beginnings of Christ the very principles of religion Haue we not many masters of Israel that thinke themselues great men like vnto Nicodemus that know not those things which the very babes in Christs schoole ought to know Haue we not many leaders of the people and masters of families vnto whose shame it may be spoken that they haue not the knowledge of God Haue we not many that if they be asked are not able to giue an account of their faith nor know truth from error religion from superstition The thing is too true and too lamentable Beloued hath not the Lord our God said vnto vs all Deut. 6.6 These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy childrem and shalt talke of them c. and shall we not hearken to his voice to doe according to all he hath commanded vs Hath not our blessed Sauiour told vs Joh. 17.3 that this is eternall life to know God to be the onely very God and him whom he hath sent Iesus Christ and shall not we labour to grow in the knowledge of God and of our Lord Iesus Christ Hath not the holy Prophet said that blessed is the man whose delight is in the law of the Lord Psal 1.2 and which meditateth therein day and night and shall wee not giue all diligence to the reading and hearing and meditating of the holy scriptures Nay let me I beseech you exhort you as that godly Father did his people Chrys Prouide you Bibles which are the medicine of your soules if you will nothing else at least get the new Testament In the Bible there yee haue the whole will of your heauenly father there yee shall see what legacies he hath bequeathed vnto you and what duties he requireth of you If the father of our bodies had bequeathed vs a great legacie by his will it would not be much needfull to wish vs get our Fathers will and to looke diligently into it to see if not what he requireth of vs yet what he bequeatheth to vs neither would wee sticke at the cost for the search of it if we knew where to haue it And shall the father of our soules leaue vs his Will and by his Will bequeath vs euerlasting life and shall we not labour to get his Will Shall a matter of ten shillings stay vs from the hauing of his Will shall not we search it and looke diligently into it Let vs beloued get the booke of Gods law into our hand and let it not depart out of our mouthes Jos 1.8 but let vs meditate therein day and night that we may obserue and doe according to all that is written therein as the Lord exhorted Iosua Let vs likewise flocke as Doues vnto the windowes vnto the places where the word is preached and when we haue heard let vs meditate and conferre of that we haue heard If the children of our bodies had gone to the schoole and in the space of seauen yeares had profited nothing what would we say vnto them or thinke of them Hardly enough no doubt And what shall we then thinke of our selues that in the space of fortie yeares are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge Let vs hereafter recompence our former negligence with greater diligence and let vs slacke no holy meanes whereby we may growe into all holy knowledge Let vs labour to be rich in all knowledge and leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Let vs henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs grow vp vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God By reading by hearing by meditating by praying let your care bee to abound more and more in knowledge The next thing which here I note is that the Apostle prayeth for the Philippians that they may abound more and more in all iudgement in all iudgement that is in sound iudgement that hauing their wits exercised through long custome they may discerne both good and euill So that as hee would haue them to abound more and more in knowledge so farther he would haue them also to abound more and more in a sound and feeling experience of spirituall things in themselues that they might spiritually feele in their hearts and soules that which they knew out of the word Whence I obserue a further continuall care necessarie for all Christians and that is that they may abound daily more and more not in knowledge onely of Gods will out of his word but in sound iudgement also through a feeling experience in themselues of such spirituall things as they know out of the word that what they know out of the word they may feele the truth of it by experience in themselues This care our Apostle sheweth that hee had where hee saith that the thing which he esteemed was to know Christ Phil. 3.10 and the vertue of his resurrection Hee knew the doctrine of Christ his resurrection and hee knew this to be the vertue of Christ his resurrection that by it the Saints of God rise from the death of sinne vnto the life of righteousnesse But his desire farther was that he might feele in himselfe and know by his owne experience the vertue of Christ his resurrection by the death of sinne and the
contrary The same also we may see by the Holy Ghosts commendation of the men of Beraea Act. 17.11 for searching the Scriptures to see whether the things that were spoken were so It was Paul that preached vnto them and when he preached vnto them they turned their books and lookt diligently into the scriptures to see whether in any thing he differed from the doctrine of the Holy Ghost And this is registred both for their commendation and our instruction to admonish vs that we are to care that we may discerne things that differ either in doctrine from corrupt doctrine or in faith from sound or in manners from a Christian and holy conuersation And why The reason is very plaine Psal 49.20 euen that we be not like to the beasts that perish as the Prophet speaketh of a man that is in honor and hath no vnderstanding For what will yee thinke of such a man that cannot discerne betweene chaffe and wheat drosse and gold sowre and sweet Will yee not say that he is like to the beast that perisheth What then must yee needs say and thinke of that Christian that can not discerne betweene truth and error religion and superstition vertue and vice good and euill Any better Nay surely for these are as wheat chaff gold drosse and not to discerne betweene them is not to discerne between wheat and chaffe gold and drosse If then we will not be like vnto the beasts that perish our care must be that out of our knowledge in the Scriptures we may be able to discerne things that differ But doe we thus imploy our care Nay thus farre I haue onely said what we should doe but what we doe our vnablenesse to discerne betweene things that differ one from another too too plainly discouer For what is the cause why so quickly wee hearken vnto those deceiuers that compasse sea and land to make one of their profession and when he is made they make him twofold more the childe of hell then they themselues are Why we are so easily seduced to beleeue the spirits of error and to fall from our owne stedfastnes Is it not euen hence because we cannot discerne things that differ one from another They bring vnto vs the fancies of their owne braine the traditions of their owne Church lies out of their owne Legends and we receiue them because wee cannot discerne them from the truth of Christ Iesus They come vnto vs in the name of Christ Iesus but bring with them the doctrine of Deuils forbidding to marrie and commanding to absteine from meats which God hath created to be receiued with thanksgiuing and we beleeue them because we cannot try the spirits whether they be of God to see which is the spirit of truth and which is the spirit of error For God forbid that I should thinke that if we could discerne betweene truth and error religion and superstition any of vs would follow their damnable heresies by whom the way of truth is euill spoken of Againe what is the cause why we are often deceiued with the shadowes of good things with the semblances of things honest and iust and pure with the dimme shewes of vertue and praise and holines of life Is it not euen hence because we cannot discerne things that differ one from another Oftentimes we thinke we runne well when we runne quite a wrong course oftentimes we count that our praise which is indeed our dispraise and a great many of vs thinke that we haue Abraham to our father when indeed we are of our father the deuill And all hence as I thinke because we cannot discerne things that differ And yet tell a great many of vs that we know not good from euill that we cannot discerne between truth and error right and wrong c. we cannot brooke it but we disdaine to be counted so simple and ignorant that we cannot discerne things so different But let me but aske these questions How is it that so commonly we fly that which is good and follow that which is euill How is it that so easily we are drawen oftentimes from the way of truth into error How is it that vice vnder the colour of vertue so often doth deceiue vs Is it not because we cannot discerne good from euill truth from error vertue from vice Either it is so or worse for either ignorantly we erre as not able to discerne betweene things that differ or wilfully we runne a wrong course as discerning well enough things that differ but wilfully running our selues on the rockes Beloued let vs thinke of these things and let vs be ashamed of it that we cannot discerne betweene things that differ one from other It is enough for vs that we haue spent the time past ignorantly and foolishly Let vs henceforth redeeme the time and learne to discerne things that differ If we consider the time that we haue spent in the schoole of Christ we may well thinke that now we should haue so much knowledge as to discerne things that differ one from another And if truth and error good and euill c. be vnto vs as yet as colours vnto blinde men that we cannot discerne betweene them we may well thinke that we are blinde Let vs therefore go vnto Christ Iesus in his word that we may receaue sight and see clearely Let vs reade and heare and meditate in the holy word of God that thence we may know what is good and acceptable vnto God Let vs pray and labour by all holy meanes that we may abound in knowledge and in all iudgement that we may discerne things that differ one from another The second thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be pure namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any leauen of corruption in doctrine life or manners for so the word heere vsed signifieth such as are cleare and free from all mixture of corruption as white wooll neuer dyed fine flower neuer leauened And this was so an end of the Apostles prayer for their encrease in knowledge and in all iudgement that it seemeth to be subordinate to the former end for hee would haue them able to discerne things that differ corrupt from vncorrupt doctrine c. that they might be pure from all corruption in doctrine life and manners and for both these causes he prayed that they might abound more and more in knowledge Hence then I obserue another employmēt behouefull for all christians namely that they may be pure free frō all corruption in doctrine life or manners For it is not enough that we be able to discerne things that differ one from another and to know what in doctrine is corrupt and vncorrupt what in life is good and euill and what in manners is holy and what prophane but farther also it is behoouefull that we be pure from whatsoeuer is corrupt in doctrine from
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
we suffer with Christ we shall also reigne with Christ Where it iâ— to be noted that the Apostle saith this is a sure word this is a true saying that if we suffer with him we shall also reigne with him This then is a promise of the Lord vnto his children that loue him that if they suffer with him for his sake and his Gospels they shall also reigne with him and be glorified with him So that either the godly must doubt of the Lord his promises all which are yea and amen most certaine and sure or else the godly may assure themselues that their sufferings and their wrongs shall turne to their saluation in the day of Christ Iesus For what better assurance then that which is grounded on the Lords promise Or what plainer promises can there be then these of the Apostle in these places or rather of the Holy Ghost by the Apostle And therefore the Apostle saith in another place that â—t is a righteous thing with God to recompense tribulation to them which trouble others and to them that are troubled rest 2 Thess 1.6.7.10 when the Lord Iesus shall shew himselfe from heauen with his mighty Angels and shall come to be glorified in his Saints It is a righteous thing with God righteous indeed for his iustice sake to recompense tribulation to them that trouble others and righteous for his promise sake to recompense rest to them that are troubled Because then God is righteous and keepeth promise for euer therfore the godly may assure themselues that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus Here then is a notable consolation for all the godly in Christ Iesus against all crosses persecutions and troubles whatsoeuer As Christ was to suffer many things and so to enter into his kingdome so the godly in Christ Iesus are through many tribulations to enter into the kingdome of God But the comfort is that they shall all turne vnto their saluation in the day of Christ Iesus when they shall be for euer in the presence of the throne of God Apoc. 7.15.16 and serue him day and night in his Temple when they shall hunger no more nor thirst any more nor the sunne shall light on them nor any heat when he that sitteth on the throne shall dwell among them 17 and the Lambe which is in the middest of the throne shall gouerne them and wipe all teares from their eyes as the Lambe himselfe witnesseth touching them that haue suffered tribulation and washed their long robes in the bloud of the Lambe 14. The flesh I know will suggest and say in the meane while our case is hard no man with vs euery mans hand against vs we hunger and thirst we are reuiled and persecuted we are cast into prison and made the talke and wonder of the world we are driuen to many hard shifts and put to shreude plunges But what of all this when wee know that these shall turne to our saluation Be they what they will how great they will how lasting they will yet they are but light and but for a moment in respect of that farre most excellent and eternall weight of glory which they cause vnto vs as our Apostle witnesseth where he saith that our light affliction which is but for a moment 2 Cor. 4.17 causeth vnto vs a farre most excellent and an eternall weight of glory Here is the fruit and consequent of our affliction glory our affliction causeth vnto vs glory and here is both the smallnes and the shortnes of our affliction in comparison of that glory which shall be reueiled be it neuer so great and heauy it is but small and light in comparison of that farre most excellent glory be â—t neuer so long and lasting it is but for a moment in comparison of that eternall weight of glory laid vp for vs in the heauens Howsoeuer therefore when we suffer any crosse persecution or trouble these things for the time be grieuouâ— vnpleasant vnto vs as no chastizing for the present seemeth to be ioyous but greeuous Heb. 12.1 yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised seeing they cause vnto vs a farre most excellent and an eternall weight of glory seeing they shall turne to our saluation let vs be of good comfort whatsoeuer in this kinde doth befall vs. And let vs 1. as the Apostle willeth runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith 2. who for the ioy that was set before him endured the â—rosse and despised the shame and is set at the right hand of the â—hrone of God And whatsoeuer our sufferings be let it be with vs as it was with the Apostle that with him we may say as the sufferings of Christ abound in vs 2 Cor. 1.5 so our consolation aboundeth through Christ Againe here is a good ground and warrant for vs against â—hat vncomfortable doctrine of doubting of our saluation For if we may assure our selues that our sufferings and our wrongs shall turne to our saluation then may wee assure our selues of our saluation Yea but it will be said what an argument and reason is this Paul might therefore wee may I say it is a good one because vpon the same ground that he might we may Yea but he might know this by the reuelation of the spirit which now we are not to looke for True but he might also know this out of the holy scripture where the Lord hath passed his promise for this and so we may on the same promise whereon he might build his knowledge and assurance on the same may we and all the faithfull children of God build our knowledge and assurance the promise being made vnto all that loue God and are in Christ Iesus Many doubts indeed we haue and full of distrustfulnesse we are oftentimes euen the best of vs but yet yee see that vpon good ground of Gods promise by the example of our Apostle we may assure our selues of our saluation if as the Apostle did so we doe belong vnto Christ Iesus at least if we suffer persecution and trouble for his sake for so farre this place will go that if we suffer persecution and trouble for Christ his sake then we may assure our selues of our saluation because we may assure our selues that our sufferings and troubles shall turne to our saluation Suffer not your selues therefore to be deceiued by those vncomfortable teachers of doubting which teach that not any man to whom it is not reuealed by the spirit in particular can be sure of his saluation but onely in an vncertaine hope As this place doth shew that such of the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation and so consequently may assure themselues of their saluation so many other places
their good in the former is signified his great desire to remoue out of the bodie and to dwell with the Lord in the latter is signified his great desire to abide in the bodie for their furtherance and ioy of their faith vnto the former his loue toward Christ constrained him vnto the latter his loue toward them constrained him for the former it was best for him for the latter it was most needfull for them and thus betweene the former and the latter he was so perplexed that he knew not what to chuse life or death death for his owne present good or life for their further good Now the thing which in the former reason I note is that the Apostle desired euen with a great desire to be loosed from the prison of his bodie or to depart out of the bodie and to be with Christ where he sitteth at the right hand of the throne of God and that he counted this better for him in respect of himselfe then to liue in the bodie Whence I obserue that a Christian in respect of himselfe is rather to desire to die then to liue to depart out of the bodie then to abide in the bodie Vnto the proofe of this point out of this place adde also that other of our Apostle where to the same purpose and in the same words almost he saith thus We loue rather to remoue out of the bodie 2 cor 5.8 and to dwell with the Lord. And that good olde Simeon ye know when once he had seene the Messias which was promised then hee desired with all his heart to die saying Luc 2.29 Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation as if he should haue said now that I haue seene the promised Messias the sweet Sauiour of the world now indeed I desire rather to die then to liue Yea but was it not a great fault in Iob that he desired rather to die then to liue when in the bitternesse of his soule he cried and faid Why died I not in my birth Iob. 3.11.6 9 7.15 or why died I not when I came out of the wombe O that God would destroy me that he would let his hand goe and cut me off my soule chuseth rather to be strangled and to die then to be in my bones Yes indeede this was a great fault in Iob thus in impatiency to breake out and to search for death more then for treasures Neither is any man be his crosses or troubles neuer so great neuer so many through impatiencie and because he is weary of his life to wish rather to die then to liue much lesse is he with cursed Achitophel or traiterous Iudas to become his owne butcher and to cut off his owne daies for this were to repine against the highest and to take our owne matters out of Gods into our owne hands A Christian therefore in respect of himselfe is to desire rather to die then to liue but in no sort through impatiencie or because he is weary of his life Yea but is not death terrible euen vnto the godly and doe they not oftentimes so shrinke thereat that they are afraid of it Yes surely death in it selfe and in it owne nature is so terrible that Dauid being in great heauinesse and distresse by reason of Sauls cruelty expressed it thus saying Psal 55.5 The terrors of death are fallen vpon me Whereby he meaneth that he was so afraid of his enemies as if death had beene ready to seaze vpon him And surely but for Christ Iesus that hee hath seasoned it and that through him it is but a passage vnto a better life wee might all of vs euen the best of vs well feare death as the fruit of sinne and as the reward or wages of sinne How then doe we say that a Christian in respect of himselfe is to desire rather to die then to liue We must vnderstand that a Christian is to desire rather to die then to liue but how not simply rather to die then to liue but so as Paul did rather to die and to be with Christ then to liue He doth not say to die and to be ridd out of the miseries of this life for so many desire whose desire is not good and for whom it were better rather to liue in the bodie then to die but he saith to die and to be with Christ Are we not then while we liue here in the bodie with Christ and Christ with vs If wee will speake as the scripture vsually doth we are not While we liue here in the bodie we are in Christ by his spirit and Christ in vs by faith as appeareth by many places of holy scripture but in the vsuall phrase of the scripture then principally wee are faid to bee with Christ when after the separation of the soule from the bodie we doe in soule enioy the continuall presence of Christ in heauen where he sitteth at the right hand of the throne of God euen as the Apostle witnesseth where hee saith Whiles we are at home in the bodie we are absent from the Lord 2 Cor. 5.6 not from being in the Lord but from dwelling with the Lord in the heauenly places So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man When then we say that a Christian in respect of himselfe is to desire rather to die then to liue the meaning is that he is rather to desire the separation of his soule from his bodie and in soule to bee with Christ where he is as man till he may both in soule and bodie bee there with him for euer then to liue in the bodie And the reasons are plaine and cleare as first because Christ is the husband and we the spouse if we belong vnto Christ As then it is better for the spouse to liue with her husband then to liue apart from her husband Eph. 5.32 so is it better for vs to be loosed and to be with Christ then to liue in the bodie secondly because heauen is our home and here we are but pilgrims and strangers As then it is better to be at home then where we are but pilgrims and strangers Heb. 11.13 so is it better for vs to be loosed and to be with Christ then to liue in the bodie thirdly because it is better for the soule to be ioyned vnto Christ then vnto a sinnefull bodie for as Dauid saith of Mesech and of the tents of Kedar Woe is me that I am constreined to dwell in Mesech Psal 120. â— and to haue mine habitation among the tents of Kedar so may the soule say of the bodie woe is mee that I am constrained to dwell in this sinfull bodie better it were for mee to be ioyned vnto Christ 4. Because the body is as a prison of the soule wherein it wanteth free libertie to doe what
high hand and as they haue begunne so continue to persecute the Church of God this is an infallible token of their perdition yea it is a cleare cause of their destruction as wee see heauie plagues and iudgements to haue ouertaken Hananiah Shemaiah Amaziah Ier. 28.16.29 25. Amos 7.17 and others because they were malicious enemies against his Prophets Ieremiah Amos and others The vse which our Apostle here teacheth vs to make hereof is this not to feare the aduersaries that oppose themselues against vs for when they persecute vs from one Citie to another beat vs imprison vs and euery way afflict vs whom hurt they Euen themselues they runne themselues vpon the rockes and bring vpon themselues swift damnation They thinke they haue great masteries ouer vs but indeed themselues smart for it Let them therefore looke vnto it how they hold on to wrecke their malice vpon vs and let vs not feare all that euer they doe or can doe against vs. Yea but though they hurt themselues yet they hurt vs also how should wee then but feare them Nay that is the next reason wherefore wee are not to feare them because their persecution and rage against vs is no harme vnto vs but a token vnto vs of saluation And to you of saluation that is The furie and rage of the aduersaries against you if yee stand fast and fight together with one minde through the faith of the Gospell is a plaine token vnto you of your saluation Whence I obserue that persecution by the aduersaries is vnto Gods children a token of their saluation Wee reioyce saith the Apostle of you in the Churches of God 2 Th. 1.4.5 because of your patience and faith c. Againe Gal. 6.17 I beare in my body saith the Apostle the markes of the Lord Iesus Whereby he signifieth that his afflictions were the very markes of his saluation through Christ Iesus as whereby hee was made like vnto him Againe If wee suffer with him 2 Tim. 2.12 wee shall also raigne with him And againe Blessed are they that suffer persecution for righteousnesse sake Matt. 5.10 for theirs is the kingdome of heauen The Scriptures are very plentifull to this purpose cleerely shewing that persecution by the aduersaries is vnto Gods children a token of their saluation A token I say but not a cause for that of the Apostle is euer true that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Rom. 8.15 Vnto the aduersaries indeed their persecution and rage against vs is so a token that it is also a cause of their destruction for sinne being a iust cause oâ— death Rom. 6.23 according to that of the Apostle The wages of sinne is death surely this great and grieuous sinne of persecuting the truth and the professors thereof must needs bee a iust cause of their endlesse destruction But vnto vs their persecution and their rage against vs is onely a token not a cause of our saluation for both to suffer for Christ is the gift of God as it is in the next verse and saluation also through sufferings is his gift by grace through faith So that it is no cause but it is vnto vs a token of saluation as both this and many other places shew Howbeit here yee must also vnderstand that so their persecution and rage against vs is a token vnto vs of saluation if wee continue in one spirit and in one minde fighting together against them through the faith of the Gospell and in nothing fearing the aduersaries It is not standing 〈◊〉 while and not continuing or fighting for a blow or â—wo and then giuing the bucklers or taking courage for a spirt and afterwards for feare falling away that betokens our saluation But he that continueth vnto the end he shall bee saued Mat. 10.22 he that fighteth lawfully and as hee should hee shall be crowned 2 Tim. 2.5 Hab. 6.6 and he that for feare flatly falleth away purchaseth vnto himselfe a fearfull iudgement The vse which our Apostle teacheth vs to make hereof is this as of the former not to feare the aduersaries which oppose themselues against vs for what if wee be tried by mockings and scourgings yea moreouer by bonds and imprisonments What if wee be stoned hewen asunder slaine with the sword afflicted and tormented many wayes This is vnto vs a token of our saluation They thinke that tâ—â—s they hurt vs and haue their willes ouer vs but indeed thus they further our reckoning in the day of Christ Iesus Let vs therefore not feare what they doe or can doe against vs but let vs be of good courage and hold fast the profession of our hope vnto the end LECTVRE XXIII PHILIP 1. Verse 29. For vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake 30. Hauing the same fight which yee saw in mee and now heare to be in mee YEa but how and whence is it that persecution betokeneth perdition to the aduersaries and saluation vnto vs It is of God as our Apostle in the next words saith And this is the third motiue or reason which the Apostle vseth to perswade the Philippians not to feare the aduersaries because it is of God that persecution is perdition to the aduersaries and saluation vnto them Whence I obserue that it is of God that tribulation is recompenced vnto them that trouble vs and saluation vnto vs which are troubled This also our Apostle plainly witnesseth in another place where he saith 2 Thess 1.6.7 It is a righteous thing with God to recompence tribulation to them â—hat trouble you and to you which are troubled rest with vs c. Where not only this is manifestly set downe that God recompenceth tribulation to the troublers and rest to the â—roubled but withall that it is a righteous thing wiâ—h God so to doe A righteous thing indeed with God in respect of his iustice to the one and a righteous thing in respect of his promise vnto the other for in respect of his iustice it is a righteous thing with him to recompence tribulation to them that trouble his Saints because they deserue to haue vengeance rendred vnto them in flaming fire according to that of the Apostle Rom. 6.23 The wages of sinne that which is due in iustice vnto sinne is death and damnation and iudgement mercilesse Iam. 2.13 due in iustice vnto him that sheweth no mercy and therefore doubtlesse vnto him that without all mercy rageth and persecuteth And in respect of his promise it is a righteous thing with him to recompence rest vnto them that are troubled because he hath promised the kingdome of heauen to them that suffer persecution for righteousnes sake Mat. 5.10 saying Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen and againe If wee suffer 2 Tim. 2.12 wee
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
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
giuen of God by grace in Christ Iesus are no way of our selues To take a little view thereof â—e Lord by Ioel exhorteth or commandeth saying Ioel 2.12 Turne vnto mee with all your heart with fasting weeping and mourâ—â— and yet Ieremy sheweth plainly that conuersion vnto the â—â—d is wholly the gift of the Lord when hee thus praieth â—uert thou mee and I shall be conuerted Ier. 31.18 for thou art the Lord God Likewise our Sauiour Christ exhorteth Mat. 11.28 Come vnto all yee that are weary and laden and I will ease you and yet sheweth plainly that to come vnto him is wholly from Father when he thus saith No man can come vnto mee Ioh. 6.44 exâ—â— the Father which hath sent mee draw him In another place exhorteth saying Take heed and beware of couetousnesse Luk. 12.15 to doe thus is wholly from the Lord as the Prophet shewby that his praier vnto the Lord Ps 119.36 Incline mine heart vnto thy â—â—â—nies and not to couetousnesse Generally the Prophet exâ—eth to flie from euill and to doe the thing that is good 37.27 Iames telleth vs that to doe good is wholly from the â—d saying Euery good and perfect gift is from aboue Iam. 1.17 and comâ—â—h downe from the Father of lights c. The like is to be said â—eproofes Maâ— 16.14 Christ reproued the eleuen of their vnbeleefe hardnesse of heart and yet the Prophet sheweth that it is Lord that taketh away the stonie heart out of our body EZ 36.26 giueth vs an heart of flesh and the Apostle that faith is gift of the Lord. The like is to be said of all precepts proâ—â—eâ— threatnings reproofes admonitions exhortations and like in holy Scripture The Lord vseth them all as meanes to worke his owne will in vs and giueth vnto vs whatsoeuer he requireth of vs He setteth downe lawes and statutes 〈◊〉 as if it were in our owne power to keepe them but that 〈◊〉 may know what to aske of him and with the Prophet to 〈◊〉 O be gratious vnto thy seruant that I may liue and keepe thy 〈◊〉 He promiseth good things to those that will obey him not 〈◊〉 if it lay in vs to obey him if our selues would but that bâ—â— may worke such a will in vs by his promises He admonishâ—â— and exhorteth vs not as if we were able of our selues to wâ—â— or do the things but that so we may looke into our own â—eâ—nesse and turne vnto him and he may heale vs. You see 〈◊〉 how vaine their whole reason drawne from admonitions exhortations and the like in generall is for that neither 〈◊〉 argue any power in vs of our selues to doe good neither aâ—â— they needlesse and vaine because they are the meanes whâ—â— by the Lord worketh in vs both to will and to doe that whiâ—â— we are commanded and exhorted Now to the reason deâ—â— in particular from this exhortation in briefe I answer that aâ—beit the Apostle exhort vs to worke out our owne saluation yet it doth not follow that it is at all in our power so to do Foâ— as it followeth in our Apostle it is God which worketh in 〈◊〉 both to will and to doe euen of his good pleasure The Apostle therefore exhorteth vs to make an end of our owne saluation not for that we are able to doe so but to teach â—â—flie vnto him who worketh in vs both the will and the deâ—â— euen of his good pleasure Now let vs make this vse of that which hath beene spokâ—â— for the resoluing of this doubt It is not in our owne powâ—â— we see to flie the euill we are forbidden to doe the good 〈◊〉 are commanded or to embrace the vertuous and godly 〈◊〉 whereunto we are exhorted but wholy from grace onâ—ly from the Lord. So often then as wee heare or read any pâ—â—cepts or lawes in the booke of God let vs therein acknoâ—ledge our duties and seeing it is not in our power to keep them let vs flie vnto our God and pray to him Lord gâ—â—â— me grace to do that thou commandest and then commaâ—â— mee what thou wilt So often as we heare or read any prâ—mises or threatnings let vs therein acknowledge our oâ—â— frowardnesse and seeing it is not in vs to bend at promises threatnings vnlesse he touch vs with his holy spirit let vs 〈◊〉 vnto our God and praie vnto him Lord take from mee â— hard and stony heart and giue me for it a soft and fleshie â—â—rt that thy promises and thy threatenings may worke in 〈◊〉 obedience to thy will So often likewise as wee heare or â—â—de of admonitions or exhortations let vs therein acknowâ—â—â—ge our owne infermities and seeing we cannot of our selues 〈◊〉 or do the thing whereunto wee are exhorted let vs flie to our God and pray vnto him Lord frame my will accorâ—â—â—g to thy blessed will that I may doe what thy will is And conclude this point seeing we cannot run this rase whereâ—o the Apostle exhorteth vs but God must worke in vs both 〈◊〉 will and the deede let vs flie vnto our God and pray vn him Lord sanctifie mee with thy holy spirit that by thy â—ce guiding mee I may walke in those good workes which â—â—u hast ordained mee to walke in vnto my liues end LECTVRE XXXIV PHILIP 2. â—ers 12.13 With feare and trembling For it is God which worketh in you both the will and the deede euen of his good pleasure WIth feare and trembling From these words some there are that gather that vncomfortable doctrine of the vncertaintie of our saluation Rhem. in loc affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation and cleane contrary to the teaching the Apostle in this place So that the meaning of the Aâ—â—stle by their iudgements in this place is this that we should worke our saluation that yet wee should alwaies doubt of â—â—r saluation But how farre this is wide of the Apostles meaning may easily appeare by those manifold Scriptures wheâ—â— by the certainety or our saluation is affirmed and consequâ—â—â—ly this vncomfortable doctrine of the doubting of our salâ—â—tion is vtterly ouerthrowne I am sure Iob. 19 25.26.27 saith Iob that mâ—â—â—deemer liueth and he shall stand the last vpon earth and though after my shinne wormes destroy this body yet shall I see God 〈◊〉 〈◊〉 flesh whom I my selfe shall see and mine eies shall behold and 〈◊〉 other for mee Lord how this holy man so assureth himselfe of his saluation that he beates vpon it as if hee could â—â—satisfie himselfe with any words but fills his mouth withâ—â— ioycing hereat amidst all his afflictions Rom. 8.38 I am sure saith â—â— my Redeemer liueth I shall see God in my flesh I my selfe shall 〈◊〉 him mine eies shall behold him none other for mee but I my 〈◊〉 shall behold him He doth as fully assure himselfe of his saluation as if he were already in full
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
are afflicted but the wicked many â—â—nes flourish more than the iust and the hand of God many â—nes lieth heauier vpon the iust then vpon the wicked but â—aketh nothing against assurance of saluation by faith which â—neth not vpon any outward things but onely vpon the â—â—omise of God in his word Yea but Saint Paul say they â—â—rst not assure himselfe that he was iustified as appeareth by â—â—at he saith I know nothing by my selfe 1 Cor. 4.4 yet am I not thereby iustiâ—â—d and therefore no man may assure himselfe of his saluatiâ—â— But they might see Rom. 8.33 1. that the Apostle there speaketh â—t of any vncertainety of his iustification whereof else where assureth himselfe but by expresse negatiue plainely denieth at he was iustified by the cleanesse of his conscience that he â—oweth nothing by himselfe 2. That he speaketh there of â—s ministerie and seruice therein and acknowledgeth that â—ough his conscience accuse him not of any crime therein â—r he is not thereby iustified Which maketh against iustifiâ—â—tion by any thing in a mans selfe though done in as great â—â—rfection as mortall man can doe it but not at all against iuâ—â—fication or assurance of saluation by faith Yea but when â—e saith worke your saluation with feare and trembling Phil. 2.12 he speak â—h against the vaine presumption of Heretikes say the Rheâ—â—sts on that place that makes men secure of their predestiâ—â—tion and saluation and willeth the Philippians to worke â—â—eir saluation with feare and trembling Pro. 28.14 according to that â—her scripture blessed is the man that alwaies is fearefull Wherâ—nto the answere is 1. that both the Apostle here and Saloâ—on in that other Scripture and the same Apostle againe when â—e saith be not high minded but feare and Peter when he saith Rom. 11 20 1 Pet. 1.17 â—sse the time of your dwelling here in feare and the Spirit of God generally when he speaketh to like purpose speaketh other against vaine presumption in our strength without doe acknowledgment of our owne frailty and due depending vpon the Lord or against carelesse securitie of our saluation without due regard of Gods threats and iudgments and without inward grace and feare of God issuing into a godly life and conuersation but not against faithfull boldnes and confidence not against assurance of our saluation by faith grounded vpon the promises of God in Christ Iesus 2. That there is a twofold feare a seruile feare and a filiâ—â— feare a feare opposite vnto faith and a feare attending vpon faith a doubting and distrusting feare and a carefull and louing feare a feare of discouraging diffidence and a feare oâ— awefull reuerence a feare from the law to be punished and a feare from grace to offend and deserue punishment a feare begotten by the spirit of bondage and a feare begotten by the spirit of adoption a feare whereof S. Iohn saith there is 〈◊〉 feare in loue 1 Ioh. 4.18 2 Co. 7.11 Pro. 28.14 but perfect loue casteth out feare and a feare when of S. Paul saith that godly sorrow causeth feare and Salomon that blessed is the man that feareth alway Now from that feare the Holy Ghost euery where dehorteth saying Feare not for I am with thee Esay 41.10.43.1 be not afraid for I am thy God and againe feare not Mat. 8.26 for I haue redeemed thee c. and againe why are yee feare full O yee of litle faith But vnto this feare he euery where exhorteth Psal 2.11 saying Serue the Lord in feare and reioyce vnto hâ—â— in trembling or with reuerence and againe feare him which after he hath killed hath power to cast into hell Luk. 12.5 yea I say vnto you 1 Pet. 2.17 Apoc. 14.7 him feare and againe Feare God honor the King and againe Feare God and giue glory to him generally where â—e exhorteth vnto feare it is to this feare So that when the Apostle exhorteth to worke our saluation with feare and trembling â—e exhorteth vnto this feare euen to feare the iudgements and threatnings of God which the faithfull alwaies doe because faith beleeueth them and to feare to trust in our selues which euery faithfull man also doth because faith it selfe importeth trust in God and as the Apostles reason also sheweth we should because it is God which worketh in vs both the will and the deede euen of his good pleasure and so to feare as the Prophet doth when he saith serue the Lord in feare and reioyce to 〈◊〉 with reuerence the words are as in the Apostle cum timore tremore but neither here nor any where doth the Holy â—host exhort vnto that seruile and doubting and distrusting â—â—re as to stand in feare of our saluation Yea but seeing the â—â—rd of God doth no where speake namely and particularly 〈◊〉 or of any of vs therefore by faith which is to be grounded on the word of God we cannot assure our selues of our â—â—â—uation Whereunto first we answer that though the word God speake no where immediatly by name and personally any of vs yet what it saith to beleeuers generally it saith to â—â—ery beleeuer and what to sinners generally it saith to euery â—ner and euery man is to conceiue it as particularly spoken himselfe and to beleeue the same word preached by the â—inister of the Gospell as if Christ himselfe did persoâ—ly speake vnto him So that when as the word saith â—ecept yee repent yee shall perish Luc. 13.3 hee that beleeueth this â—rd beleeueth also touching himselfe that except he repent shall perish so when the word saith that whosoeuer beleeâ—â—h in Christ shall not perish but haue euerlasting life Joh 3.15 as hence â—â—ul said to the Iaylor Beleeue thou in the Lord Iesus Act. 16.31 and thou â—t be saued so euery Minister of the Gospell may say to â—omas such a one Iohn such a one and Iames such a one c â—eeue thou in the Lord Iesus and thou shalt be saued and â—ery beleeuer which beleeueth this word may by faith â—ounded on the word particularly assure himselfe of his salâ—ion because he beleeueth inasmuch as otherwise the word â—e not true whosoeuer beleeueth shall be saued Secondly we â—e them whence their Priests seeing the word doth no â—ere speake namely and particularly to any of them haue â—horitie to remit the sinnes of their poenitentiaries They â—â—l tell vs though vntruly as they practise it that they haue of them particularly authoritie from Christ his word where saith whosoeuer sinnes yee remit they are remitted vnto them Joh. 20.23 â—d their poenitentiaries must beleeue it Thus they will take â—â—ue to themselues though they will not giue vs leaue from â—enerall to inferre a particular But if their seduced ones â—st beleeue that though their Priests be not there named yet thence they haue all of them particularly authoritie to fâ—â— giue sins much more may euery man that beleeueth though he be not named where Christ saith
whosoeuer beleeueth sâ—â— be saued yet thence assure himselfe particularly by faith of 〈◊〉 saluation Yet but seeing it is no article of the Creede to beleeue a mans owne saluation therefore no man is bound 〈◊〉 beleeue it Whereunto we answer that in professing the artâ—cles of our Creede we professe the assured beleefe of our oâ—â—â— saluation for each man in his particular to professe and say I belieue in God the Father I belieue in Iesus Christ his Sonne c. is all one as to professe and say I beleeue in God that he is 〈◊〉 God and my Father and my strong saluation I beleeue 〈◊〉 Iesus Christ that he was borne vnto me and died for my 〈◊〉 and rose againe for my iustification I beleeue in the Hâ—â— Ghost that being sanctified by his worke I shall be gloriâ—â— with my Sauiour and I beleeue the holy Catholike Church that I am a member of it and that vnto me belongeth the forgiuenesse of my sinnes the resurrection of my bodie aâ—â— life euerlasting without which particular application to 〈◊〉 selues the Deuill may beleeue the articles of the Creeâ—â—â— And albeit we doe not alwaies so infallibly beleeue our oâ—â— saluation as we doe assent vnto the articles of the Creede 〈◊〉 as our faith is in degree lesse or greater so our apprehension of saluation is weaker or stronger yet in our weake apprehension of our saluation we truely beleeue it and oughtâ— waies strongly and stedfastly to beleeue it and to pray wiâ—â— the Apostles that from weaknesse of faith and slender assurance Luc. 17.5 we may grow vnto strength of faith and full assurance as the Apostles did Yea but the greatest certaintie we â—â—â— haue of our saluation is onely the certainety of hope not anâ— certainety of faith we may hope well of saluation doing oâ—â— duties but we may not without great presumption assure â—â—â—selues by faith of it Wherevnto we answer 1. that howsoeuer hope as vulgarly men talke of hope and as the Papâ—â— speake of it be alwaies ioyned with feare and doubt and 〈◊〉 vncertaine yet the certainty of that Christian hope whereâ—â— the scripture speaketh and which nothing else but a constâ—â— and patient expectation of that which we beleeue shall be 〈◊〉 a vndoubted and sure as the certainety of faith whereon it grounded and whereof it is the proper effect Rom. 5.5 inasmuch as â—e scripture saith of it that hope maketh not ashamed which as Iustin noteth it should doe in Ps 36. Rom. 5.2 if he that hopeth failed of his â—pe and againe that hope makes vs to reioyce which it should â—t if it made vs not certaine and sure of that we hope for â—â—d againe he calleth hope an ancre of the soule Heb. 6.19 both sure and â—â—dfast and giueth vnto it confidence 3.6 and reioycing and assuâ—â—nce 2. That doing our dutie can yeeld vs neither faith â—r hope truely so called because wee come so short of â—ing our dutie that as Hierom saith if we consider our owne â—erits we must needs despaire and so our hope is grounded â—t vpon doing our dutie but vpon faith and it vpon the â—â—omise of God in his word whence both faith and hope are â—rtaine of that they beleeue and hope for 3. That it were â—eat and wicked presumption to hope for saluation by vertue our owne doings but no other presumption then godly to sure our selues of our saluation by faith inasmuch as this is â—e presumption of true faith which presumeth not vpon our â—â—ne workes but vpon the grace of Christ and vpon the â—â—â—omise of God made in his word Let vs now looke a litle â—erer into the words and the meaning of the words in this â—â—ace of our Apostle is euident With feare and trembling We are therefore to remember â—hat I haue already told you that there is a double feare menâ—â—oned in holy scriptures the one a seruile and slauish feare â—â—ch as is in the children of disobedience who feare not to â—â—end and displease the most high God but so feare the horâ—r of that punishment which is due vnto their sinnes that â—â—ey carry with them euen an hell within their owne bosome â—â—ch a feare in the end breedeth despaire and is alwaies so reâ—â—gnant vnto loue that in loue there is no such feare but perâ—â—ct loue casteth out such feare There is another feare 1 Ioh 4.18 which is godly a sonne-like feare such as was in Iob of whom it is â—id that he was one that feared God and eschewed euill Job 1.1 and such was in Cornelius of whom it is said that he feared God with â— his houshold and that he gaue much almes to the people Act. 10.2 that â—aied continually This is such a feare as wherewith the good childe standeth in awe of his father and feareth to displease him For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him nay as he doth the more feare to displease his father the more certainely that he is perswaded of his fathers loue towards him so the childe of God in whom this godly feare doth dwell the more certainely he is perswaded of the loue of God towards him in Christ Iesus the more he feareth him with this feare the more he feareth to displease him and therefore doth the more eschew that which is euill and follow after that which is good and acceptable in his sight And this is so farre vnlike vnto that seruile and slauish feare that this feare is neuer seuered from loue but the more we loue the more we feare to displease him whom we loue and the more we feare to displease him whom we loue the more we loue him Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abandoned in all the children of God Yea but it is added with feare and trembling which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue but of such a feare as is full of doubt for trembling must needs argue doubtfulnes See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle Serue the Lord with feare Psal 2.11 saith the Prophet and reioyce in trembling Where by trembling cannot be meant any doubt or distrust for what reioycing can be in such trembling as ariseth of doubt or distrust but by trembling is meant a reuerence of his maiestie in whose loue we are so to reioyce as that withall we feare to displease him And as there the Prophet so here our Apostle would haue vs to serue the Lord with feare to exclude all carnall securitie whereby we grow carelesse and negligent to doe that which is good and with trembling to exclude arrogant presumption whereby we grow pharisaically proud
by the merits of them chalenge heauen vnto themselues But if the person of the poore Publican better beseemeth vs of whom it is said 13. that he did not so much as lift vp his eyes vnto heauen but smote his breast saying O God be mercifull to me a sinner We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be but we must runne on the race that is set before vs with feare and trembling As holinesse so humblenesse and reuerence becommeth the house of God which wee are if wee beleeue aright in the Sonne of God Pro. 14.16 and so liue as he hath commanded A wise man feareth and departeth from euill but a foole rageth and is carelesse saith Salomon Whereby he teacheth vs that a reuerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne Passe the time therefore I beseech you of your dwelling here in feare and walke in those good workes which God hath ordained you to walke in with feare and trembling with feare I say and trembling both in regard of the maiestie of God whose eyes alwayes behold vs lest you displease him and in regard of the wicked whose eyes are prying into whatsoeuer wee doe that they may haue no aduantage against you Grieue not the holy spirit either by carnall securitie and carelesnesse to doe that good which yee should or by vaine and proud presumption of the worth of that good which yee doe but walke before the Lord as becommeth the Saints of God with feare and trembling fearing not to doe good and trembling at the good which yee doe lest either not doing that good which yee ought or presuming of that good which yee doe yee displease him who loueth you and in whose loue is life and ioy for euermore And let this be spoken touching the manner how wee ought to walke and to finish our course Now followeth the reason why wee ought thus to walke For it is God which worketh c. This is the reason why wee ought not simply to make an end of our owne saluation but to make an end of our owne saluation with feare and trembling with feare and trembling why For it is God which worketh c. Neither the will nor the deed in any thing well done is from our selues that we should be puffed vp with any pride thereof but from the Lord and therefore when hee guides vs wee should not be secure to follow It is God saith the Apostle that worketh in you both the will the will how not by helping the weaknesse of our will as if being a little holpen by grace it were in vs to will that is good but by sanctifying our corrupt will that whereas before it was wholly and only inclined vnto euill now it loueth and liketh and followeth after that which is good and the deed how by giuing grace to doe that good to the desire whereof hee hath sanctified our will It is then as if the Apostle should thus haue said Walke in well-doing before the Lord but with feare and trembling why for it is not in you either to will or to doe that is good but it is God that first sanctifieth your wils to desire the things that belong vnto your peace to hunger and thirst after righteousnesse to acknowledge and lament your sinnes and the like and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus Whence are many lessons for vs. Here then first that doctrine of free will is vtterly ouerthrowne If wee will or doe any thing that is good it is God that worketh in vs both the will and the deed Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need only to bee holpen but not wholly assisted by grace beleeue him not For I aske what it is that is left vnto vs when both the will to doe good and the deed it selfe are giuen vs of God If it be God that worketh in vs both the will and desire to doe good and likewise the grace of doing that which is good then what is it that wee can challenge vnto our selues If it had beene said that God is the Alpha and Omega the beginning and the end of euery good thing that wee doe then happily some starting-hole might haue beene found But when it is said that it is God that worketh in vs both to will and to do that which is good out of doubt all power is taken from vs of doing any thing that is good True it is that Adam before his fall had free will to chuse the good and to refuse the euill but by his fall he lost that which in his creation he had euen all free will vnto all the things of the spirit so that till such time as hee bee regenerate by the spirit of God he cannot at all by his owne power vnderstand thinke will or doe any thing that is good but is wholly and only carried to that which is euill and can doe nothing else but sinne lying bound in the chaines of sinne not as a man fettered which hath a desire to be loose but of himselfe naturally willing and desirous so to lie The naturall man saith the Apostle perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned Where the Apostle vnderstanding by the naturall man the vnregenerate man whose knowledge and vnderstanding the Lord haâ—h not yet cleared and lightened by his holy spirit plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will and working in him both the will and the deed Many Scriptures might be brought for the enlarging and further proofe of this point but by that which hath beene spoken yee see what the truth is in the point namely that it is not in our owne power at all to will or doe that which is good but that it is God which worketh in vs both the will and the deed so that the thing which wee doe is no further good than it is wholly guided and directed by the spirit of God Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned that yee be not deceiued by them Secondly hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is euen â—rom God who is the alone author of all goodnesse and the giuer of all blessings What hast thou saith the Apostle that thou hast not receiued To prepare our hearts vnto that which is good Psal 10.17 2 Cor. 3.5 this is from the Lord for he prepareth the
modest conuersation towards our neighbour towards our brethren in these words Doe all things without murmuring c. For as the example of Christ his humilitie and obedience should stirre vs vp vnto all humble obedience vnto our God to walke before him feare and with trembling so ought it likewise to perswade vs vnto all humble and modest conuersation toward our brethren laying aside all secret murmuring and all contentious reasonings and with meeknesse euery one yeelding one vnto another and euery one forbearing one another Doe all things without murmuring c. These words you see are a dehortation and disswasion from things to be eschewed and by consequent they are an exhortation vnto things to bee embraced Two things there are you see which the Apostle disswadeth the one murmuring the other reasonings By murmuring the Apostle I take it in this place doth not so much meane murmuring against God as secret grudgings in our selues against our brethren and priuie whisperings such as closely runne from hand to hand to defame or to disgrace those whom wee like not By reasonings are meant such open discords and contentions as those secret grudgings and priuie whisperings doe for the most part breake out into Both these faults the Apostle would haue auoided and eschewed amongst men one towards another that neither there should be secret grudgings and priuie whisperings one against another neither there should be open quarrelling or contending one with another Now it is further to be vnderstood that in this dehortation from these faults the Apostle implieth an exhortation to those good vertues whereby these bad faults may be redressed namely vnto a modest conuersation with our brethren and a peaceable agreement with all men When the Apostle therefore saith Doe all things without murmuring it is as if he had thus said Let there be no secret grudgings amongst you one against another nor any priuie whisperings running closely from hand to hand to defame or to disgrace one another but let euery one amongst you approue himselfe vnto another in all modestie of conuersation modestly yeelding vnto his superiour and equall and willingly making himselfe equall vnto them of the lowest degree Againe when he saith Doe all things without reasonings it is as if hee had thus said Let there bee no open discords or contentions amongst you either through bearing out your selues one aboue another or vpon any occasion what else soeuer but follow peace and loue with all men and doe all things with patience and mildnesse This I take to bee the meaning of these words Now before wee proceed vnto the opening of the rest that follow let vs see what vse wee may make of this exhortation Doe all things without murmuring The first thing which the Apostle here disswadeth is murmuring Now wee reade of two sorts of murmurers in the holy Scriptures the one of such as murmur against the most high God Lord of heauen and earth So wee reade that the Israelites often murmured Num. 21.5.11.5 sometimes for want of water sometimes for want of bread sometimes for want of the cucumbers and the pepons and the leekes and the onions and the garleeke and the flesh-pots of Egypt and for want of such things as caused their often murmurings it is said that they returned in their hearts into Egypt And such murmurers against God at this day are they who in this our time of want of bread either breake out into such impatient speeches as these What meanes the Lord to kill vs with famine what greater sinners are wee than such and such that haue the world at will and all things at their desire Would God hee would either mend these things or make an end of vs who can endure such aâ—â—ard time better to die any way than to die of famine c. they I say that either breake out into such impatient speeches or through male-contentednesse seeke to raise vp seditions and vprores and rebellions in the common-wealth so to procure a remedie by a worse mischiefe are found to be murmurers against God grudging at that which he doth and seeking a way without him to redresse it But what was the end of those murmurers amongst the children of Israel Some of them were consumed by fire from heauen others were smitten with an exceeding great plague others died being bitten and stung with fierie serpents and of all of them this was true that none of them came into the promised land A fearfull end vpon murmurers against God some die one way and others are slaine another way euery one hath a fearfull end and neuer a one comes into the promised land neuer a one enters into that heauenly rest where only is rest and ioy for euermore As therefore the Apostle exhorted the Corinthians saying 1. Cor. 10.10 Murmur not as some of the children of Israel murmured and were destroied of the destroier so I say vnto you Take heede that none of you be found murmurers against God either for this his iudgement whereby hee now doth most iustly visit our sinnes and our iniquities vpon vs or for any thing else lest his wrath bee kindled against you and there bee none to deliuer you For all these things whereof wee haue spoke came vnto the children of Israel for ensamples and were written to admonish vs vpon whom the ends of the world are come Another sort of murmurers there are which murmure against their brethren grudging either at their wealth or at the loue and fauour or at the credit and preferment wherein they go before them and closely seeking their discredit whispering amongst their neighbours whatsoeuer euill they can deuise against them So the Euangelists euery where testifie that the Scribes and Pharises murmured against Iesus and against his Disciples because they saw that the people fell euery where vnto them and followed them So we read that the Grecians murmured against the Disciples of Christ Act. 6.1 pretending that their widowes were neglected in the daily ministring And this principally is that murmuring which our Apostle in this place would haue abandoned that wee should not maligne one another that we should not haue any grudgings or heartburnings within our selues one against another that we should not secretly and closly seeke the discredit or disgrace one of another A fault whether more bad or more common it is hard to say and that euen amongst neighbours amongst brethren For what more ordinary then one neighbour for some cause or other to murmure against another If hee be our superiour in wealth or in honour or in credit wee murmure against him as too great to dwell so neere vs and be hee neuer so kinde vnto vs yet still we doe imagine that hee beares himselfe too much vpon his wealth or vpon his birth or vpon his place c. and ouerlookes vs. If hee be our equall wee grudge that hee should come forward as well as our selues that he should be as much honoured that hee should be as
he hath chosen and adopted before the foundation of the world and his decree is beyond all degrees of comparison more vnalterable and vnchangeable than are the lawes of the Medes and Persians Yet such are the mercies of our God towards vs that howsoeuer wee can helpe nothing vnto our election or vnto our adoption into the sonnes of God yet may wee know whether we be elected whether we be the sonnes of God and besides we may giue proofe thereof vnto others And hereunto it is that wee ought to giue all diligence and to bend our selues and our whole studies that it may appeare both vnto our selues and vnto others that we are the sonnes of God A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any For wherein should wee rather labour than in that wherein wee may take the greatest comfort Or wherein can we take so great comfor as in this that wee know that we are and that it doth appeare vnto others that wee are the sonnes of God Herein alone is sound ioy and comfort and without this what can there be else but restlesnesse of thoughts and disquietnesse of minde Yea but you will aske mee how this may appeare either vnto our selues or others that wee are the sonnes of God I answer out of the Apostles euen by walking without rebuke in the middest of a naughtie and crooked nation by the fruits of the spirit shewing themselues in the holinesse of our conuersation Rom. 8.14 For as many as are lead by the spirit of God they are the sonnes of God Now who are they that are lead by the spirit of God Euen they that by the power of the spirit of sanctification mortifie the deeds of the body as there the Apostle sheweth and bring forth the fruits of the spirit So then they which walke not after the flesh but after the spirit flying from sinne as from a Serpent and being zealous of good workes they haue an infallible testimonie that they are the sonnes of God and heires of eternall life Hereby then wee our selues know that wee are the sonnes of God euen by the fruits of the spirit which hee hath giuen vs. And therefore Peter in the place before alleadged Giue diligence to make your calling and election sure immediately addeth For if yee doe these things that is if yee bring forth those fruits mentioned before ye shall neuer fall Where the Apostles plainly sheweth that the way to confirme our election vnto our selues is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God if wee walke in those good workes which God hath ordained vs to walke in And therefore our Sauiour Christ exhorteth vs saying Let your light so shine before men Mat. 5.16 that they may see your good workes and glorifie your Father which is in heauen euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ was that wee should be holy and without blame before God in loue so the meanes whereby wee are declared both to our selues and others to be the sonnes of God is our holy conuersation and walking without rebuke in the middest of a naughtie and crooked nation When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God the meaning is that we ought to be holy in conuersation and without blame in the middest of a naughtie and crooked nation that so it may appeare that wee are the sonnes of God Yea but here againe it will be said where is he that is holy in all manner of conuersation And who is he that walketh without rebuke amongst the sonnes of men And therefore how can it appeare by the note of our sanctification that we are the sonnes of God I answer that howsoeuer our sanctification here in this life be so vnperfit that we cannot be holy in all manner of conuersation or walke without rebuke amongst the sonnes of men yet if we striue and labour if we studie and endeuour to be holy without blame and to walke as the sonnes of God amongst the sonnes of men hereby it doth and may appeare that we are the sonnes of God If we hate the sinnes of vnfaithfulnes and let no such cleane vnto vs if we suffer not sinne to reigne in our mortall bodies but striue to subdue the flesh vnto the spirit if we flie the corruptions which are in the world through lusts and studie to liue soberly and righteously and godly in this present world if wee long and thirst after those things that belong vnto our peace and can in the needfull time of trouble come vnto our God and cry Abba Father hereby it doth and may appeare that we are the sonnes of God The godly strife against sinne and carefull desire of walking in the waies of God without rebuke they are the sure and vndoubted stampes of the spirit of our adoption into the sonnes of God and the certaine fruits of that spirit whereby we are sealed vntill the redemption of the possession purchased vnto the praise of his glory If thou desire further proofe of these things looke into the holy scriptures and they shall instruct thee sufficiently herein Mat. 5.6 Blessed saith our Sauiour Christ are they that hunger and thirst after righteousnesse Where our Sauiour sheweth that not they alone which are righteous but they also which hunger and thirst after righteousnes are blessed and consequently the sonnes of God So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord Gen. 22.12 was accepted with God for as sure a proofe of his faith and obedience as if he had offered him vp indeede Insomuch that in regard of his willingnes thereunto the Apostles plainely say that he did offer vp Isaac when he was tâ—ied Heb. 1â— 17 Iam. 2.21 So litle difference the Holy Ghost putteth betweene the will and the deede when the will is inclined vnto that which is good 1 Chro. 28.2 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not yet his purpose and desire to haue builded it was accepted with God And generally this is true that the will and desire is accepted with God as the deede so that the will and desiâ—e and indeuour to walke in the waies of God without rebuke doe plainely sâ—ew vs to be the sonnes of God and are accepted with God as if we walked holy and without blame The like is to be said of striuing against sinne that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God For proofe whereof what neede any other than that example of the
tongues full of deceit c. So vnpure that euen our mindes and consciences are defiled so vntoward that wee cleane peruert the straight waies of the Lord and in stead of giuing our members weapons of righteousnesse vnto God making them weapons of vnrighteousnesse vnto sinne and in stead of seruing God altogether yeelding our selues seruants vnto sinne Most miserable and wretched is our state darknesse without light ignoâ—rance without vnderstanding foolishnesse without wisedome before such time as all mists of darknes ignorance and foolishnesse be expelled by the bright beames of Gods holy Spirit and we brought vnto the glorious liberty of the sonnes of God Yea and such thou standest as by nature thou art whosoeuer thou art that sleepest in sinne and delightest in vnrighteousnesse making no conscience of thy waies but treasuring vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God But thou that fearest God and walkest in his waies consider from what bondage into what freedome the Lord hath brought thee how of a childe of wrath of death and of hell he hath brought thee into the glorious libertie of the sonnes of God and made thee an Heire of euerlasting glory how he hath sanctified thy corrupt will and heart and vnderstanding how hee hath new moulded thee and framed thee and renewed thee how hee hath begotten thee againe not by flesh and bloud but by the immortall seed of his holy word consider these things I say and let them be as goades and spurres vnto thee to stirre thee vp as vnto thankefulnesse to thy God so vnto obedience to his will Hath he made thy darknesse to be light walke not in the vnfruitfull workes of darknesse Hath hee freed thee from the bondage of sinne flie from sinne as from a Serpent and haue nothing to doe with the stoole of wickednesse Hath he sanctified thy will and all the powers and faculties of thy soule glorifie thou thy God with all the powers and faculties of thy soule Hath he washed and cleansed thee both in thy body and in thy spirit glorifie thy God both in thy body and in thy spirit So shall the King haue pleasure in thy beauty so shalt thou make true and right vse of thy naturall corruption and of thy regeneration by God his spirit and so shalt thou shew thy selfe to be the sonne of God without rebuke in the middest of a naughty and crooked nation LECTVRE XXXVII PHILIP 2. Verse 15. Among whom ye shine as lights in the world holding foorth the word of life AMong whom ye shine c. In this last clause of the Apostles former reason we haue a notable commendation of the Philippians which the Apostle so truely giueth vnto them that withall in the wisdome of God giuen vnto him hee doth implie a duty or an exhortation that they shew themselues to be such as hee commendeth them to be insomuch that some read these words thus among whom do yee shine as lights c. Their commendation ye see is that they shine amongst that naughty and crooked people with whom they liue euen as lights which shine in darknes and which hold forth the word of life to giue light to them that sit in darknes they are called lights shining lights lights shining in the midst of a naughty and crooked nation lights holding forth the word of life vnto others The whole forme of speach seemeth to be drawne from those high places by the sea-coast whence continually lights and fires are set out for the direction of sea-men into the hauen and safest entrance For euen such the Apostle here commendeth the Philippians to be lights which shined in holinesse of life vnto them that sate in darknesse round about them by the direction of which their light they might come into the hauen of euerlasting rest where they might find rest for their soules Now let vs see what we may obserue hence for our vse 1. In that the Apostle calleth the Philippians light I note the singular prerogatiue and honour of all the faithfull members of Christ Iesus For that which the Apostle here giueth to the Philippians belongeth to all the faithfull All the faithfull children of Christ are called lights shining lights lights shining in the world Now for our better instruction how they are called lights we are to vnderstand that there are foure speciall lights mentioned in the holy Scriptures The 1. is that light Christ Iesus the light of the world and the brightnesse of his father This light by a principall prerogatiue is called that light that true light which lighteth euery man that commeth into the world that sonne of righteousnesse that starre of Iacob that day spring from an high that brightnesse of his fathers person 2. The word of God in many places of the Scriptures is tearmed a light as where it is said Thy word ô Lord is a lanthorne vnto my feete Psal 119.105 2 Pet. 1.19 and a light vnto my pathes As also where the godly are commended by the Apostle Peter for that they attend vnto the sure word of the Prophets as vnto a light that shineth in a darke place By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings and directeth vs in the waies of God which leade vnto saluation 3. The Apostles and Ministers of Christ Iesus are called lights as where our Sauiour saith vnto them yee are the light of the world Mat. 5.14 Which glorious title is giuen vnto them both because of that testimonie which they giue vnto that true light the euerlasting sonne of God Christ Iesus and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus all Christians are called lights as where the Apostle telleth the Ephesians that they were once darkenes Eph. 5.8 but are now light in the Lord and therefore exhorteth them to walke as chrildren of the light and in this place of our Apostle where they are called lights in the world shining among the sonnes of darknesse and holding forth the word of life Now the faithfull are called lights in these respects 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world inasmuch as he hath vouchsafed to communicate his light vnto vs and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes darknesse and ignorance For whatsoeuer light the faithfull haue they haue it from him who hath light in himselfe and of himselfe and in whom is no darknesse They borrow their light from him euen as the Moone and the starres doe borrow their light from the Sunne in the firmament For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs to giue light to them that sit in darknesse and in the shadow of death and to
meddle not now with those other glorious titles giuen to the word in holy Scriptures as that it is called the word of God the wholesome word of truth the Gospell of saluation c. Euen this that it is called the word of life may teach vs how precious the ministerie and preaching thereof ought to be vnto vs euen more precious than thousands of gold and siluer and as wee desire to be saued in the day of Christ so should wee thirst after these most sweet waters of life But what thirsting is there after them They are brought vnto vs in conduits euen vnto our doores and yet wee will scarce step out of our doores to drinke of them nay wee will sit in our doores and in our houses talking and sleeping rather than wee will come into the house of God and drinke of these waters Euery light excuse and euery small businesse will serue to stay vs from comming to heare the word read and preached I told you euen now of our slacknesse in comming of our negligence in hearing of our carelesnesse to meditate after we haue heard of the holy word of life If I should adde vnto that complaint another of prophaning the Lords day which should be wholly spent in hearing and reading and meditating of the holy word of life of prophaning it I say with dancing and drinking and playing at this or that game or keeping this or that vnprofitable and vnnecessary obseruation and custome should I iustly be reproued Yea but this yee doe in the morning or in the euening not in seruice-time of day Yea but this yee doe on the Lords day which the Lord hath commanded to be kept holy not only in seruice-time of day but Remember saith he that thou keepe holy the Sabboth day Hee doth not limit it to this or that part of the day but keepe the day holy by hearing and reading and meditating in the holy word of life Yea but this is too precise and strait and sauours too much of Puritanisme Well be it as it will thou must either be a Puritan in obseruation of the commandement or else thou bringest vpon thy selfe iudgement O consider this men and brethren what it is that wee call you vnto It is the word of life by which you must be begotten vnto eternall life or else you cannot be saued by the direction and guidance whereof you must enter into rest or else you shall neuer finde rest vnto your soules Dauid when he could not be present in the assemblie of Gods people to praise his God heare his word because of his persecutors he thought the sparrowes and the swallowes happy that might nestle themselues in the house of God Insomuch that he brake out as Psal 42.1.2.84.1.2.3.4 10. Our case is not as Dauids was wee may come We should say therefore with Dauid in another place I was glad c. Yea we should call one vnto another and say as it is in Esay Come and let vs goe vp c. Psal 122.1 Esa 2.3 Col. 3.16 Scrutamini Scripturas c. Ioh. 5.39 Let the word of Christ dwell in you plenteously c. In a famine of bread yee need no exhortation to seeke for bread to refresh and sustaine your bodies Your soules farre more precious than your bodies and your soules hunger-starued and yet what care for your soules The sicknesse is most dangerous when it is least felt LECTVRE XXXVIII PHILIP 2. verse 15 16 17 18. That I may reioyce in the day of Christ that I haue not runne in vaine nor laboured in vaine c. THus farre of the former reason and of the vses thence to bee made by vs heretofore Now followeth the latter reason drawne from the Apostle himselfe in these words that I may reiojce in the day of Christ c. That I may reioyce c. This is the Apostle his latter reason whereby he would enforce his former exhortations and it is as if he had said My beloued I exhort you that you make an end of your owne saluation with feare and trembling and that ye do all things with your neighbours and brethren without murmuring and reasonings and these things I would haue you to doe as for your owne sakes that yee may be blamelesse and pure so for my sake also that I may reioyce c. Yea and if yee marke it euen in these words he would haue them to doe as he hath exhorted them both for his sake and for their sakes also For he would haue them to walke before God in all obedience with feare and trembling and with their neighbour in all loue without murmuring c. why that he may reioyce that 's for his owne sake But wherein doth he desire to reioyce Euen in their saluation that he hath not runne in vaine nor laboured in vaine amongst them but that by his Ministerie and Apostleship they are gained vnto Christ That I may reioyce in the day of Christ c. By the day of Christ the Apostle meaneth that day when God shall iudge the secrets of all men by Iesus Christ that day of Christ his second comming vnto iudgement when it shall be rendred vnto euery man according to that he hath done in his flesh be it good or euill as also in many other places of the new Testament This day is called sometimes the day of Gods wrath sometimes the day of his appearing sometimes the day of iudgement sometimes the great day sometimes that day sometimes the day of the Lord sometimes the day of our Lord Iesus Christ sometimes the day of Christ Now that day of Christ his second comming vnto iudgement is therefore called the day of Christ because in that day God shall giue all iudgement vnto him and he shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God and all shall appeare before his iudgement seate and he shall separate the sheepe from the goates and set the sheepe on his right hand and the goates on the left and shall say to the one Come yee blessed of my Father and to the other Depart from me yee cursed Now the Apostle would haue the Philippians so to walke both before God and men that in this day of Christ when he shall giue to euery man according as his worke shall be he may reioyce wherein that hee hath not runne in vaine c .i. that by his labours he hath gained them vnto Christ The manner of speech which the Apostle vseth seemeth to be borrowed from them that runne in a race wherein though many runne and labour hard toward the marke yet one alone receiueth the price and the rest runne in vaine and labour in vaine because they obtaine not the prâ—ce or the thing which they runne for So the Apostle maketh his account that in respect of them he should be like vnto those that runne in vaine and labour in vaine if hauing laboured to gaine them
hope in the Lord Iesus to doe it if God will I will doe it c. For as in God alone we liue and mooue and haue our being so he alone directeth all our waies and ordereth all our counsels as seemeth best vnto his godly wisedome We may purpose and we may intend such and such things as come into our heads or our occasions lead vs vnto but neither lies it in vs to bring the things to passe neither doe wee know what shall be the euent of such things as wee purpose It is God that by his speciall prouidence doth direct the euent of whatsoeuer we purpose euen as it best pleaseth him This is plaine by diuers places of scripture which might be alledged to this purpose The hart of man purposeth his way Pro. 16.9 saith Salomon but the Lord directeth his steps His steps What is that euen all mens actions whatsoeuer he taketh in hand are gouern'd by God and directed as seemeth best vnto him Again it is an other prouerbe of Salomon Pro. 20.24 The steps of man are ruled by the Lord how can a man then vnderstand his owne way the meaning is that whatsoeuer a man doth it is wholy and onely guided and ruled by God his almighty power and prouidence so that he cannot possibly vnderstand certainely the issues of his owne thoughts and purposes And therefore the Prophet Ieremie thus confesseth vnto the Lord and saith O Lord I know that the way of man is not in himselfe Jer. 10 23. neither is it in man to walke and direct his steps Which the Prophet spake vpon occasion of Nebuchadnezzars turning his power to goe against Ierusalem because of Zedekiaes rebellion when at his first setting forth from home he had purposed to haue made warre against the Moabites and Ammonites Such is the power of the Lord to turne the purposes and deuises of mans heart which way it seemeth best vnto him so that whatsoeuer his purpose be yet can he not tell what shall be the issue thereof Nay if we looke a litle farther into the matter we shall finde that howsoeuer it seemeth vnto man that it is in himselfe to purpose and deuise what himselfe listeth yet can he not deuise or purpose any thing that is good vnlesse God by his grace preuenting him put them in his heart according to that it is said It is God which worketh in vs both the will and the deede euen of his good pleasure And therefore that place mentioned before The heart of man purposeth his way and that in the beginning of the same chapter The preparations of the heart are in man c they are to be vnderstood onely by way of concession as if Salomon had thus said Be it that man hath innumerable thoughts in his heart be it that in his head he deuise this and that as if it were in himselfe to purpose and deuise what he would which is not yet the answer of the tongue is of the Lord saith Salomon The meaning of the whole indeed is this that both the thoughts of mans heart and the words of mans mouth are wholy guided and gouerned by the Lord. Not onely then the successe and euent of whatsoeuer we purpose but both the purposes of our hearts by grace preuenting vs and likewise the issues thereof by grace following vs are wholly gouerned of the Lord. He in his speciall prouidence ordereth and disposeth all things as seemeth best vnto him We are therefore to learne wholly to depend vpon him in whose hand are our hearts and all our waies and whatsoeuer it be that we purpose to do we are not resolutely to set downe this or that will I doe as if our owne waies were in our owne hands but still with submission vnto the Lord I hope in the Lord Iesus and if the Lord will It was the Apostle Iames his complaint that men too much presuming of themselues would set downe and say Iam. 4.13 We will goe to day or to morrow into such a Citie or such a Citie we will continue there so long and so long we will buy and sell such and such wares and we will make such and such gaine And I wish it might not iustly be complained of at this day that we doe too too resolutely breake out into such speeches as these mentioned by the Apostle and other such like Well that which the Apostle laid downe for a rule vnto them ought also to be a rule vnto vs we ought to say in all such cases if the Lord will we will doe this or that or as our Apostle saith in this place I hope in the Lord Iesus to doe this or that This forme of speech best beseemeth Christians and vsing this forme of speech we shew plainely whatsoeuer it is we goe about or purpose to doe that we depend wholy vpon the Lord his pleasure for the successe and issue thereof and acknowledge that onely what he will shall be done therein Howbeit I doe not vrge this forme of speech as so precisely necessarie that I put any religion therein or condemne the omitting thereof as prophane and wicked For I know that many godly men who gladly acknowledge that truth which I haue taught and likewise that many of the saints and seruants of God euen in the holy scriptures haue not vsed this forme of speech alwaies vpon such occasions Yet could I wish and would exhort euen all the children of God vpon all such occasions euen precisely to obserue this forme of speech and that with such reuerence and holy feare as that thereby they would plainely shew that indeede they doe not forget themselues but know that it is the Lord that ordereth them and all their waies euen as it best pleaseth him and what successe he giueth to their purposes that they shall haue whether it be to prosper them or to ouerthrow them I adde this of obseruing this forme of speech with reuerence and holy feare because it so falleth out I know not how that oftentimes we vse good formes of speach when as notwithstanding our thoughts are litle set at least not so reuerently as they ought vpon that we say For example what more common then when we haue sworne to say God forgiue me that I sweare when wee haue done such an euill thing to say God I cry thee mercy what meant I to doe that and in this that we now speake of when we meane to do such a thing to say I le doe it and God will Speeches commonly vsed and oftentimes I doubt not very well vsed but oftentimes in such an idle and onely customarie maner that therein we greatly offend because thinking not what we speake we speake not with that reuerence we ought to speake And indeede it is a plaine breach of the third commandement wherein we are forbidden to take the name of the Lord in vaine for so often is this holy name taken in vaine as it is vsed without great reuerence
which Paul preached vnto them were so as he preached For they hauing receiued the Scriptures in credit before were so to accept of those things which Paul preached vnto them if they were consonant to the holy Scriptures according to that of the same Apostle Gal. 1.9 If any man preach vnto you otherwise then that ye haue receiued let him be accursed then that ye haue receiued 1. Then that which God had promised before by his Prophets in the holy Scriptures as the same Apostle speaketh And as the men of Berea did Rom. 1.2 so wee read he willed the Thessalonians to doe where he said vnto them trie all things 1 Thes 5.21 and keepe that which is good where it is plaine by vers 12. that he speaketh not onely to the Pastors but also to the flocke So the Apostle Iohn in his Epistle vnto the faithfull dispersed Iewes saith dearely beloued belieue not euery spirit 1 Ioh. 4.1 but trie the spirits whether they are of God for many false Prophets are gone out into the world Where the Apostle deliuereth a generall doctrine that concerneth euery one of the faithfull as he will auoide the seducing and deceits of false Teachers which is that euery man should trie by such rules as the Scripture setteth downe who is a true or false Teacher which is true or false doctrine And therfore we see that the Apostle rebuketh the Galathians very sharpely because they had giuen place vnto false Apostles which corrupted the pure doctrin of Christ Gal. 3.1 and had suffered themselues to be seduced by them By which his sharpe reproofe of them hee plainely sheweth that they should haue tried and examined the doctrine which those false Apostles brought by that which he had taught them and so reiected that which was not agreeable vnto wholesome doctrine And what else meane those often admonitions in the Prophets vnto all the Iewes to beware of false Prophets Ier. 23.16 heare not saith Ieremy the words of the Prophets that prophecie vnto you and teach you vanitie they speake the vision out of their owne heart and not out of the mouth of the Lord heare them not How then Esa 8.20 what is to be done Esay telleth thee To the law and to the testimonie if they speake not according to this word it is because there is no light in them This then is to be done when the false Prophets and Teachers speake vnto you heare them not so as to rest on what they say but so heare them as that yee examine them by the law and by the testimonie and if they speake not according to this word surely they haue no knowledge but are blinde leaders of them and so account of them Thus then both by the commendable example of the men of Berea and by the precept of the Apostles Iohn and our Apostles and by the sharpe reproofe of the Galathians and by the warrant of the Prophets it doth and may appeare that euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their teachers doctrine be true and so to reiect whatsoeuer they finde not agreeable to the Scriptures Yea but it will be said that this were to make the sheepe iudges of their shepheards and the people to controll their Ministers No not so but the people must heart their Ministers and obey them and be ordered by them which they will the more cheerefully doe when by searching the Scriptures they shall finde their Minister and Teachers doctrine to be the doctrine of the holy Ghost and not the inuention or tradition of men If the teachers bring not the truth thus their errors will indeed be descried and no reason that when they bring not the truth their doctrine should be receiued as sound and good But if they bring the truth by this search of the scriptures the truth which they bring is with the greater lacritie reuerenced and embraced and themselues the more honoured and esteemed Learne ye then men and brethren to make this vse of this doctrine 1. To beware of such as teach you otherwise then now we haue taught you Beware of such as will tell you that yee are not to meddle with the sense of the Scripture or to iudge of such doctrine as ye heare whether it be true or false but yee are onely to trie the spirits by taking knowledge of them to whom God hath giuen the gift of discerning spirits and by obeying the Church to whom Christ hath giuen the spirit of truth and this Church say they is the Church of Rome By this that ye haue heard ye see that such are false Teachers deceiuing and being deceiued 2. Learne hence to be diligent in reâ—ding and in hearing the Scriptures that so ye may be able to trie the spirits Ioh. 5.39 In the Scriptures as saith our Sauiour wee thinke to haue eternall life and by meditating therein wee shall easily skill of those that would lead vs out of the right way that guideth to eternall life Let vs therefore exercise our selues in the doctrine of the Gospell of Iesus Christ which we haue receiued and let vs marke them diligently which cause diuision and offences contrarie to the doctrine which we haue learned and let vs auoid them yea if any come vnto vs and bring not this doctrine 2 Ioh. 10. let vs not receiue him nor bid him God speede let vs haue no familiarity with him but let vs abandon all fellowshippe with him The 2. thing which here I note is the Apostles often iteration of this caueat vnto the Philippians admonishing them agaâ—ne and againe euen three times to beware of false Teachers Whence we may obserue how needfull a matter it is for vs to take heed of false Teachers which seeke to seduce vs from that doctrine which wee haue learned in the Gospell of Christ Iesus Which thing as this often iteration of this caueat may confirme vnto vs so this circumstance also euen in this matter that the Apostle hauing often before by word of mouth warned them of false Teachers yet aduentured the reproofe if they should blame him for warning them againe by writing Againe when our Apostle tooke his last farewell of seeing the Ephesians any more how carefully did he warne them of false Teachers Take heede saith hee Act. 20.28 29.31 vnto your selues c. For I know this that after my departing shall grieuous wolues c. Therefore watch and remember that by the space of three yeares I ceased not to warne euery one both night and day with teares He beginnes with take heede vnto your selues hee ends with watch and remember c. as if this taking heede of false Teachers were a thing most needfull for them to be diligent in And our Sauiour Christ Mar. 8.15 Take heed and beware of the leauen of the Pharises and of the leauen of Herod Where willing his Disciples to beware of the contagious
doctrine of those that laboured to subuert his Gospell the word of our saluation he satisfieth not himselfe with saying take heede or beware but for the better impression of his caueat he ioyneth both together and saith take heede and beware In which places the very carefull admonitions of our Sauiour Christ and of our Apostle expressed by so many ingeminations sometimes of beware beware beware some times of take heed watch and remember sometimes of take heede and beware doe most euidently shew what a needfull thing it is for vs to take diligent heede of false Teachers least any of vs bee seduced by their inticing speeches from that doctrine which wee haue learned in the Gospell of Christ Iesus And sure it is a thing no lesse needfull for vs now then at any time heretofore it hath been to beware of false Teachers For haue we not now many euery where which creepe into houses 2 Tim. 3.6 and lead captiue simple women laden with sinnes and led with diuers lusts haue we not now many euery where which compasse sea and land to make one of their profession Math. 23.15 so to make him twofold more the childe of hell then they themselues are haue we not now many euery where by whom the way of truth is euill spoken of and such as with fained words would make marchandize of your soules haue we not now men arising euen of our owne selues and speaking peruerse things to draw disciples after them yes my brethren Rome and Rhemes sweare many and send them vnto vs as to draw vs from our allegiance vnto our Soueraigne so to corrupt our sincere mindes with their poysoned doctrines And these wander vp and downe secretly and in corners speaking euill of the way of truth and leading back againe as many as they can vnto the abominations of Egipt Againe others there are arising of our selues who whether seduced by others or through malecontentednesse or by the iust iudgement of God blinded that they cannot see the light or howsoeuer else bewitched but many others are euen arising of our selues who priuily sow cursed tares in this field of the Lord who first closely slaunder the truth and the most godly and Christian professors thereof and then afterward closing in farther with you draw you on by little and little till at length be drunke with the cuppe of their fornications Many such I say there are amongst vs and therefore very needfull it is for vs to take heed and beware of them Yea but how shall we know them they professe Christ and the same Apostolique Creed with vs they admit the Canonicall Scriptures as we doe they say they condemne idolatrie and superstition as we doe how then shall we know them They come indeed in sheepes clothing but inwardly they are rauening wolues by their fruits yee shall know them They may well be called as these false Teachers among the Philippians dogs euill workers the concision For my 3. note therefore and obseruation from these words I will briefly hence gather certaine notes whereby yee may know and discerne false Teachers LECTVRE L. PHILIP 3. Vers 2.3 Beware of Dogges beware of euill workers beware of the concision For we are the circumcision which worship God in the spirit c. IN this exhortation or caueat in that the Apostle noteth these false Teachers which were crept in amongst the Philippians by the name of dogs of euill workers and of the concision I obserue certaine notes whereby to descry and discerne false Teachers euen such as it is very needefull for vs to take heede of and to beware 1. Therefore it is a note of false Teachers euer like dogs to be barking and snarling against the truth and against the professors thereof For this they take of dogs euen vpon no reason to be barking and they thinke the field halfe wonne if they can fasten any slaunder vpon the truth or vpon those that haue beene or are chiefe professors thereof If this in this place of our Apostle be not happily enough to satisfie some touching this note of false Teachers the Apostle Peter also giueth the very same note of false Teachers where hee saith That as bruit beasts led with sensualitie 2 Pet. 2.12 and made to be taken and destroyed they speake euill of those things which they know not euen of the way of truth which they know not and of the Profâ—ssors thereof whom they cannot brooke Such were those false Teachers that troubled the Church of Corinth both calling into doubt a chiefe article of our faith the resurrection of the dead and likewise speaking very contemptibly of the Apostle Paul himselfe traducing him vnto the people as one rude in speech and one that had no gifts of knowledge or of wisedome as we may plainely see by his first Epistle to the Corinthians Marke then I beseech you who now at this day they are that speake euill of the way of truth and of the Professors thereof Who are they now that tell you that the Scripture conteineth not all thingâ— necessarie to be belieued to saluation that tell you that the holy Scriptures though truely translated into vulgar tongues may not be read indifferently of all men for feare of great harme that may ensue thereupon Who are they now that tell you that the reading of the Scriptures is the very bâ—ne of religion and vertue and good life among vs Do not these speake euill of the way of truth euen of the holy word of truth Againe who are they now that fill their mouthes with as bitter words and odious speeches as out of their malicious hearts they can against Luther Caluin Martyn Beza and the like Who are they now that speake so contemptibly against the Ministers of the Gospell as that they fill your eares with all mannes of euill sayings against them Whosoeuer euer they be that thus speake euill of the truth and of the Professors thereof they haue a marke of false Teachers Marke them therefore diligently and beware and take heede of them A second note of false teachers it is like dogges principally to respect their bellies and more to serue their owne bellies then the Lord Iesus Christ for this they take of dogges to be so rauenous and greedie for the bellie as that through couetousnesse with fained words they make merchandise of mens soules This note of false teachers our Apostle also giues in the epistle to the Romans here hauing exhorted the Romans to beware of false Apostles and Teachers he giueth them this note to know them by They that are such saith he Rom. 16.18 serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering deceiue the hearts of the simple They serue their owne bellies that is they seeke their owne gaine and respect their owne aduantage in their profession of religion And the Apostle Peter likewise giues the same note of them where he saith that they haue hearts exercised with
foreskin of the flesh instituted by God for a signe of the couenant which was made betweene him and Abraham Gen. 17.11 another of the heart in the spirit which is a cutting of from the heart of all carnall affections whereby we might be hindered in the spirituall seruice of God and in our reioycing in Iesus Christ whereof Moses maketh mention where he saith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seede that thou mayest loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue That carnall circumcision was that wherein the false Apostles gloried and of which they told the Philippians that except they were so circumcised they could not be saued But that being a ceremonie which when Christ came was abolished the Apostle saith plainely that that is no circumcision which is outward in the flesh Rom. 2.28 nay he saith farther vnto the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing And therefore the Apostle calleth them the concision because they cut and rent the peace of the Church by vrging that as necessarie to saluation which was abolished and was now not onely vnprofitable but hurtfull The other circumcision which is of the heart in the spirit made without hands by putting of the sinfull bodie of the flesh through the circumcision of Christ that is he circumcision wherein the Apostle glorieth and saith we are the circumcision .i. we are circumcised with the true circumcision that which is outward in the flesh being no circumcision Againe where it is added which worship God in the spirit by worshipping God in the spirit he meaneth the spirituall worshipping of God as if he should haue said we are the circumcision which worship God spiritually not after the outward ceremonies of the law but in the spirit of our minde lifting vp our soules vnto him and reioycing in his holy name Againe where hee saith that they reioyce in Iesus Christ and haue no confidence in the flesh he opposeth the one against the other and both signifieth that the confidence of their saluation is onely in Christ Iesus not in any outward thing either circumcision of the flesh or what outward thing else soeuer and withall implieth tâ—at they that haue confidence in the circumcision of the flesh or in any outward thing whatsoeuer and not onely in Christ Iesus they indeede reioyce not in Christ Iesus as in the borne of their saluation It is then in briefe as if the Apostle should thus haue said I haue warned you to beware of the concision and doe yee beware of the concision The reason is for they who glory that they are the circumcision are not the circumcision but the concision and we are the circumcision we are circumcised with the true circumcision we I say which worship God not after the outward ceremonies of the law but in the spirit and in truth and which renouncing all confidence of our saluation in the flesh or in any outword thing doe onely reioyce in Christ Iesus as in the horne of our saluation Thus yee see the purpose of the Apostle in this place what he proueth how he proueth it and the meaning of the words Now let vs see what we may obserue hence for our vse and instruction 1. Here I note the Apostle his elegant allusion betweene concision and circumcision where he calleth himselfe and the Philippians the circumcision and the false teachers the concision by way of allusion vnto circumcision wheâ—eof they boasted in vaine The like allusions we haue diuers times in holy scriptures Esa 5.7 as in Esay The Lord saith the Prophet looked for iudgement but behold oppression the allusion is plaine in the Hebrue betweene mishpat mâ—shpach and againe for righteousnesse but behold a crying where the allusion is as plaine betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in the new Testament as in the Epistle to the Romanes Rom. 12.3 where it is said I say vnto you that no man vnderstand aboue that which is meete to vnderstand but that euery man vnderstand according to sobriety where in the originall the allusion is notable betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers the like might be produced both out of the old Testament and likewise the new but let these for this time suffice Hence I make this obseruation that it is not vnlawfull for the Ministers and teachers of the word sometimes to vse allusions and elegancies of speech for we see that the Holy Ghost by vsing them sometimes hath sanctified the vse of them But yet great moderation and discretion is to be vsed therein lest if we grow to take too great a felicitie and pleasure therein we fall into such a ryming vaine and curious affectation as is vnbeseeming the maiestie of the word and the grauitie of the Minister of the word That rule of the Apostle is by vs diligently to be kept that no iesting or vaine or light or foolish speech proceede cut of our mouthes Eph. 4.29 but only that which is good to the vse of edifying that it may minister grace vnto the hearers From this obseruation yee for your vse may learne not hastily to iudge or presently to condemne such Ministers and Preachers of the word as sometimes vse allusions and other elegancies of speech for yee see the Holy Ghost doth not altogether auoide them And albeit ordinarily the most plaine and the most familiar forme of words be farre the best for you and the most to be accepted by you yet sometimes such an allusion or such an elegancie of speech so graceth the speech as that both it best liketh you and likewise maketh the best impression in you In a word both in the speaker moderation is required that such allusions or elegancies be not too often vsed and in the hearer likewise iudgement is required that such allusions or elegancies be not too rashly condemned 2. It is to be noted that the Apostle saith for we are the circumcision For thereby both the Apostle denieth that circumcision which is made with hands and which is outward in the flesh to be truely circumcision and likewise affirmeth that spirituall circumcision which is made without hands by the spirit in the heart by purging thence all euill affections to be truely circumcision so that not they which are circumcised with carnall circumcision are the circumcision but they onely which are circumcised with spirituall circumcision are the circumcision Whence first I obserue that as all other ceremonies and sacrifices of the law so likewise the circumcision of the flesh had then an end when Christ came in the flesh so that the vse of them afterwards was not onely vnprofitable but hurtfull For albeit it be said both of circumcision and of other ceremonies Gen. 17.13 Ex. 12.14.31.16 and sacrifices of the law
whatsoeuer those false teachers told them of circumcision or of the workes of the Law In generall therefore first the Apostle shewes that if hee would haue confidence in the flesh he hath cause enough so that he might if hee would haue confidence in the flesh in these words Though I might c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue in these words If any other c. Thirdly hee proues his two former assertions by a particular recitall of certaine â—hings wherein he might reioice in some of which he was not â—nferiour to the best as in circumcision being circumcised â—he eighth day in kindred being of the kindred of Israel in â—ribe being of the tribe of Beniamin in ancientnesse of stocke â—nd linage being an Hebrew of the Hebrewes and in profession being a Pharisie and in others he was before the best as â—n zeale hauing persecuted the Church and in righteousnesse â—hich is in the Law being vnrebukeable Thus yee see the â—orme of the Apostle his proceeding and the diuision of these word into their branches Now touching the meaning of â—hem in more particular sort First in the first generall proposition where hee saith â—hough I might c. the Apostle meeteth with an obiection which happily the false teachers might haue made against â—â—m and it is as if he should thus haue said Though I say that 〈◊〉 reioice in Christ Iesus and haue no confidence in the flesh â—et let no man say that it is because I haue no cause of confiâ—ence in the flesh for I haue cause enough so that if I would I might not only as a Christian haue my whole confidence Christ but also as a Iew haue confidence in the flesh Secondly where he saith in the next generall proposition If any other man c. the Apostle not ambitiously but being forced thereunto by the ambition of others compareth himselfe not only with those false teachers but euen with the best of the Iewes and for cause of hauing confidence in the flesh if hee would he preferreth himselfe before the best of them For it is as if he should thus haue said If any I say not only of those dogges and euill workers but if any other euen of the best of the Iewes thinke that he haue cause of confidence in the flesh that is in any outward thing without Christ I might haue more cause of confidence in outward things if I would then he whatsoeuer he be Thirdly where he saith in the particular recitall of those things wherein he might if hee would reioice that he was circumcised the eighth day the Apostle sets downe his first prerogatiue common to him with other of the Iewes He was circumcised he meanes in the foreskinne of his flesh therefore no Gentile the eighth day therefore hee was no proselyte but a naturall Iew for the proselytes which were those that being Gentiles embraced the Iewish religion they were circumcised after their conuersion vnto Iudaisme but all the Iewes were by the Law circumcised the eighth day So then he was no Gentile or proselyte but a naturall Iew being circumcised the eighth day His second prerogatiue common to him with other of the Iewes likewise was that he was of the kindred of Israel that is not borne of parents that were proselytes and only conuerted vnto Iewes but of parents which were naturall Iewes euen of the seede of Iacob A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel because he preuailed with God His third prerogatiue wherein hee was aboue many of the Iewes was that he was of the tribe of Beniamin which his tribe he mentioneth both for the dignitie of his tribe as being the tribe whence Saul the first King of Israel was as also farther to shew himselfe an Israelite whose custome it was to reckon their tribe His fourth prerogatiue wherein hee yet more excelled many of the Iewes was that he was an Ebrew of the Ebrewes whereby hee argues the ancientnes of his stocke and linage Gen. 14.13.10.21.25 as being continued from Abraham called the Ebrew or from Eber of whom the Iewes were called Ebrewes which was before the confusion of tongues at the building of Babel His fifth prerogatiue wherein he yet more excelled the most of the Iewes was that he was by the law .i. by sect and profession a Pharisie Act. 26.5 the sect it selfe being thought the most strait sect of the Iewish religion and they more holy and also more learned in the scriptures then men of other sects His sixth prerogatiue wherein he passed all the rest of the Iewes was his zeale which was so feruent and outragiously hot that he persecuted the Church of God extremely or as it is in the Acts vnto death Gal. 1.13 Act. 22.4.26.10 11. binding and deliuering into prison both men and women punishing them throughout all the synagogues compelling them to blaspheme and giuing his sentence when they were put to death The last prerogatiue here mentioned wherein also he passed all the rest of the Iewes was that touching the righteousnesse which is in the law that is which consisteth in the outward obseruation of those things which the law commanded he was vnrebukeable to wit before men so precisely walking in all the commandments and ordinances of the law as that no man could reproue him as it is also said of Zacharias and Elizabeth Luk. 1.6 This I take to be the meaning of the Apostle thus farre Now let vs see what may be obserued hence for our vse and instruction 1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh euen so many and so great that he might not onely compare with the best of the Iewes but all his prerogatiues considered he might more reioyce in such outward things then might any of the best of them For looke wherein any of the best of them might reioyce whether it were in circumcision or in noblenesse of race or in ancient discent or in dignitie of tribe or in profiting in the Iewish religion therein might he also reioyce and then for zeale he was much more zealous of the traditions of his fathers then were any of the rest being euen madde in zeale against the Christians and likewise for holinesse of life and religious obseruation of the law he walked so well and so precisely as that no man could except against him or reproue him for any thing that way Hence then I obserue the wonderfull wisdome of our good God in his most wise disposing and ordering of all thing for the behoofe and benefit of his Church For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law vnto confidence in Christ Iesus and
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
exercised And againe Peter speaking to this purpose â—aith Wherein ye reioyce 1 Pet. 1.6.7.4.13 though now for a season ye are in heauiâ—esse that the triall of your faith being made much more precious â—hen gold that perisheth though it be tried with fire may bee found â—nto your praise and honour and glory at the appearing of Iesus Christ These and many moe reasons the holy Ghost comâ—endeth vnto vs in the holy Scriptures wherefore wee should â—eioyce in afflictions and why wee should count them a vanâ—age vnto vs. Art thou then afflicted and brought low through any opâ—ression through any crosse or trouble There hath no tenâ—ation taken thee but such as appertaineth to the children of God If thou belong vnto him he thus afflicteth thee that he may keepe thee in obedience vnto his will that hee may trie thy faith and thy patience that thou maist know his loue towards thee that thou maist be made like vnto him and that after thou hast suffered with him thou maist also reigne with him Wheat by the flaile is purged from the chaffe flowre by the seiue is purged from the branne and gold by the fire â—s purged from the drosse If we will be good wheat for the Lord his barne the flaile must go ouer vs and wee must be winowed If we will be fine floure wee must be boulted and sifted if we will be pure gold we must bee purged in the fire Onely let our care be that we suffer not as euill doers but as Christians for Christ his sake for the good of his Church O Lord as thou hast by the death of thy Sonne destroyed the death of sinne and by his c. LECTVRE LIX PHILIP 3. Vers 10.11 And the fellowshippe of his afflictions and be made conformable to his death if by any meanes I may attaine c. OH but thou wilt say that thine afflictions thy troubles and thy sorowes are exceeding great and vnsupportable Looke vpon Iobs afflictions in his goods in his children in his owne person He had 7000. sheepe and 3000. Camels and 500. yoke of oxen and 500. she asses and of all these he was quickly depriued some the Shebeans some the Chaldeans tooke away violently and some the fire of God consumed and burnt He had also seuen sonnes and three daughters and a very great familie and these all were slaine at once by the fall of a house Himselfe likewise was smitten with sore boyles from the sole of his foote vnto his crowne so that he sate downe in the ashes and tooke a potsheard to scrape himselfe withall His wife which should haue beene his helper bid him blaspheame God and die His friends which should haue comforted him encreased his sorowes so that euery way he was most grieuously afflicted Compare now then thine afflictions and sorowes with his and see what comparison there is betwixt them for greatnesse and grieuousnesse And if the Lord blessed his last daies more then the first in goods and in children and in euery good blessing then let not thy great affliction trouble thee but hope thou in the Lord and abide patiently on him and he shall make thy way to prosper Againe looke vpon Christ persecuted Christ euen from his birth forced to flie euen then into Egypt for feare of Herod tempted Christ by the Deuill in the wildernesse poore Christ not hauing a houâ—e to put his head in betrayed Christ by the hands of one of his owne Disciples afflicted Christ so that his sweat was like drops of bloud trickling downe to the ground punished Christ so that he cried my God my God why hast thou forsaken mee crucified Christ euen between two theeues What are thine afflictions thy sorowes in comparison of thy Christs He hath seasoned all thine afflictions and thy sorowes with his so that be they neuer so great thou shouldest not be troubled therewith Oh but they come so thicke vpon thee one on the necke of another that thou art not able to looke vp What come they thicker vpon thee then vpon Iacob the Patriarch Of whom we read first that he fled to Laban least his brother Esau should kill him when he was with Laban hee dealt ill with him and changed his wages tenne times when he went from Laban Laban pursued him and if the Lord had not forbid him would surely haue hurt him when hee had escaped Laban then he was againe in great danger by his brother Esau when hee had escaped that danger then his daughter Dinah was rauished and his sonnes Simeon and Leuie slew the Shechemites and brought him into great danger there when he went from thence his wife Rahel in the way died in trauell soone after Reuben his eldest sonne went vp vnto his fathers bed and lay with Bilhah his fathers concubine Could sorowes well come thicker vpon a man Iobs sorowes likewise how thicke came they vpon him A messenger came to Iob and said the oxen were plowing Iob. 1.14 and the asses feeding in their places c. to vers 20 Anon after this he was smitten with sore boyles in his owne person as we haue heard when he was so his wife came and spake as we haue heard and then after her came his miserable comforters If thy sorowes then come thicke vpon thee thou seest that nothing doth befall thee but such as appertaineth to the children of God Tarie thou therfore the Lords leasure be strong and he shall comfort thine heart Oh but thou hast waited long and yet dost finde no case What longer then Dauid waited for the kingdome of Israel after that he was annointed King ouer Israel by Samuel After he was annointed by Samuel hee waited in great affliction persecution and perill many yeares before he reigned ouer Iudah and after that hee waited seuen yeares and a halfe before he rigned ouer Israel Hast thou waited longer then Christ himselfe did He was full of sorowes all his life long Thou maist not prescribe God a time thou must in patience possesse thy soule Heauinesse may endure for a night but ioy commeth in the morning And what if it come not the next morning what if it come not the next week the next month the next yeare nay what if thy daies bee consumed with mourning O in the morning when his glory shall appeare thou shalt be glad and reioyce For the present thy faith and thy patience is exercised and for the present it is grieuous but afterwards it bringeth the quiet fruite of righteousnesse vnto thee that art exercised thereby Oh but thou wilt say what comfort can I haue in the meane time seeing he afflicteth mee as the wicked and maketh no difference betweene me and the wicked Oh but thou art much deceiued He afflicteth thee and he afflicteth the wicked and it may be with like afflictions but yet not in like sort Hee afflicteth thee as a father him as a iudge thee in mercy and in loue him in anger and displeasure thee for thy
we are come like vnto good souldiers which turne not aside but march on along after the prescript rule of their Generall so let vs walke without turning aside to the right-had or to the left-hand after that one rule let vs beleeue and liue as we are directed by â—â—â—t one rule of his word vnder whose banner we doe fight 〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉 in his holy word The same phrase of speech is vsed to the â—â—e purpose where it is said Gal. 6.16 as many as walke according to this â—â—e i. As many as make this word of truth this Gospell of â—â—rist Iesus now preached and taught vnto you the rule and â—â—are of their faith life from which they will not swarue â—â—turne aside to the right-hand or to the left peace shall bee â—â—on them and mercy and vpon the Israell of God Let vs â—â—â—ceede by one rule and let vs minde one thing i. Let there bee 〈◊〉 dissentions amongst vs but let vs be knit together in one â—â—nde and in one iudgement being of like affection one toâ—â—rds another in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the phrase of speech â—â—re vsed signifieth to be of one minde of one iudgement of â—â—e affection one towards another so that nothing bee done â—â—rough contention amongst vs as it plainely appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle and by diuers â—â—her places where the same phrase is vsed The summe of all â—â—s if the Apostle had thus said God will in his good time â—â—eale his truth vnto them that bee as yet otherwise minded â—â—an I am But in the meane time till God reueale it let vs 〈◊〉 such grounds of the truth as already we agree vpon proâ—â—ede both in faith and in life as we are directed by that one â—â—le of his word vnder whose banner we fight not turning aâ—â—â—e from it to the right-hand or to the left-hand and let vs 〈◊〉 knit together in one minde and in one iudgement so that â—â—thing be done through contention among vs. This I take 〈◊〉 be the simple and plaine meaning of these words Now let 〈◊〉 see what profitable notes we may gather hence for our own â—â—e and instruction The 1. thing which hence I note is touching the cause of â—issensions in the Church of God whence it is that there are â—â—ch dissensions and diuisions in the Church of God whereby â—â—e vnity and peace of the Church is rent a sunder and broâ—en Not to search farther into the causes thereof than this â—â—e scripture giueth occasion out of this Scripture I note 3. â—auses of the dissensions in the Church of God The 1. is because we doe not with patience expect and waite till God 〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉 from our eyes For such oftentimes is our inconsiderate heaâ—â—â—dinesse that if we seeme vnto our selues to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man by and by we aduenture the defence and maintenance thereof though Iâ—â—l haue preached though the Church of God haue beleeued otherwise We looke 〈◊〉 what it is that the Church hath receiued but what it is that 〈◊〉 haue apprehended or if we doe rather we striue to bring the Church to that which we haue apprehended than wee 〈◊〉 yeeld vnto that which the Church indeed hath receiued 〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church yet will we not stay our selues and expectâ—â— God may farther reueale his holy truth vnto vs. And 〈◊〉 hath beene heretofore and is at this day one great cause of diuision and dissension in the Church I might instance iâ— diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the authâ—â— thereof would not waite till God should reueale the truth vnâ—â— them If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did â—â—ueale vnto him he had not beene so tainted with the errors oâ— the Millenaries and the Montanists as he was neither haâ— troubled the Church therewith so much as hee did And iâ— some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth and patiently waite till the Lord should reueale his truth vnto them we should be more free from disensions than we are The 2. cause of the dissensions in the Church of God 〈◊〉 because we do not proceede by one rule in that whereunâ—â— we are come For such oftentimes is our vntowardlinesse that in the generall grounds of Christian religion whereâ—â— we doe agree we will be slinging out of ranke and not proceed by that one rule of his word vnder whose banner we doâ— fight In the primitiue Church all the Churches of Chrâ—â—â— were come vnto that that they beleeued the resurrection of the dead and that they acknowledged iustification by the â—â—ghteousnesse of Christ yet then they proceeded not by one â—â—le in these things but some denied the resurrection of the â—ead of which sort were Hymeneus and Philetus 2 Tim. 2.17 and some â—ught that vnto Christ there must be ioyned the workes of â—â—e Law to be made righteous before God Whereupon folâ—â—wed then great dissensions in the Church In the reformed Churches of Christ at this day generally we are come to this â—â—at we professe that predestination vnto life is not by foreâ—â—ght of faith or workes but by the alone good pleasure of alâ—ightie God that the children of God cannot finally fall â—om faith or grace that the children of God may and ought 〈◊〉 assure themselues of their saluation that it is not in man to â—ue himselfe if he will that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if â—e shall not proceede by one rule in these things but one â—â—ape out from another what else can follow but great dissensions in our Churches And is it not a cause of many dissensiâ—ns betwixt the Romish Church and vs that we doe not both â—roceede by one rule in that whereunto we are come Wee â—re come to this that we agree in the Articles of the Christian â—aith that we both beleeue in the Trinitie that wee both beâ—eeue one Catholique and Apostolique Church that we both â—cknowledge one Baptisme for the remission of sinnes that â—e both looke for the resurrection of the dead and the life â—f the world to come And yet what dissensions betwixt vs â—nd them euen about these thingâ— And why because they do not proceed by one rule of the holy word of life with vs but â—hey flie out into Traditions Councels Fathers Decretals Constitutions and Legends and keepe no order with vs in marching along after the prescript rule of our Generall Christ â—esus
The 3. cause of the dissensions in the Church of God is because we doe not all minde one thing For such oftentimes â—s our waywardnesse that when in the substance of the doctrine we agree with the Church yet will we picke a quarrell either at the Professors of the truth or at some ceremonie or at some defect in the discipline of the Church whereby we will make a schisme in the Church What a stirre made Corah Dathan and Abiram in the congregation of Israell And whence was it They could not abide Moses and Aaron but tooke exceptions against them saying Num. 16.3 Yee take too much vpon you seeing al the congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the congregation of the Lord What contentions likewise were there in the Church of Corinth and how did they one swell against another 1 Cor. 1.12.11.4.21 And whence was it One held of Paul another of Apollos another of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lords supper one was hungrie and another was drunken This distraction in minde and iudgement bredde among them so great dissensions as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians euen to represse their dissensions caused by their distractions in minde and iâ— iudgement And this at this day is the cause why the Brownists and Baroists separate themselues from our assemblies and making a schisme and diuision will not present themselues in our congregations They doe not charge vs with corruption of doctrine but because of some things in some ceremonies and in our outward discipline they cannot they say be of one minde with vs and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are at least such as this place of Scripture seemeth vnto mee to point at The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes The 2. because in things that are reuealed vnto vs we do not proceed by that one ruâ—e of his word vnder whose banner we fight but fling out some of vs vnto traditions decretals constitutions legends and the like The 3. because we doe not minde one thing but are too readie to fall at oddes and through contention to make a schisme and to rent the seamlesse coate of Christ The 2. thing which hence I note is touching the remedies of the dissensions in the Church of God at least of such dissensions as spring from these causes before mentioned The â—medies according to the number of the causes are three â—â—h sore requiring a salue and each cause of dissension stanâ—ng in neede of a remedy against it The 1. remedie against â—â—â—sensions caused by not waiting till God reueale things not 〈◊〉 reuealed is when any truth is not yet reuealed vnto vs â—â—h patience to waite till God in his good time reueale his â—â—ly truth vnto vs. For this we know that he who praied thus to his Father Sanctifie them with thy truth thy word is truth Ioh. 17.17 â—d was heard in the things which he praid for will reueale 〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the â—â—an time either we should so speak of the things that are not â—â—ealed vnto vs as submiting that we speake vnto the iudgeâ—ent of the Prophets as the Apostle willeth 1 Cor. 14.32 or else we should â—ld our peace and hearken vnto him vnto whom God hath â—ealed his truth as the same Apostle willeth in the same â—ace saying If any thing be reuealed to another that sitteth by 30. 〈◊〉 the first hold his peace A rule to the practise whereof the â—postle seemeth vnto me to exhort where he saith Rom. 12.3 Let no man â—esume to vnderstand aboue that which is meete to vnderstand but 〈◊〉 him vnderstand according to sobrietie as God hath dealt to eueâ— man the measure of faith For he which will seeme to vnderâ—and before it be reuealed vnto him how doth he vnderstand â—â—cording to sobrietie how doth hee not vnderstand aboue â—â—at which is meete to vnderstand But the Apostle would â—aue euery man to vnderstand according to sobrietie and no â—an to vnderstand aboue that which is meete to vnderstand â—nd consequently would haue all men with patience to waite â—ll God shall reueale that vnto them which as yet is hid from â—heir eyes In the practise of which rule if wee would bee as â—arefull as we are skilfull in the knowledge of it many of vs â—he Church should be freed from dissensions wherewith it is â—roubled As many of vs therefore as loue the peace of Sion â—n the things that are not yet reuealed vnto vs let vs with paâ—ience expect till God in his good time reueale them vnto vs â—nd in the meane time let vs either submit that we speake vnâ—o â—he iudgement of the Prophets or else let vs hold our peace hearken vnto them vnto whom God hath reuealed his truth The second remedie against dissensions caused by not proceeding by one rule in the things reuealed is in the things that are reuealed and generally agreed vpon amongst vs to proceed by one rule euen that one rule which God hath prescribed vs in his word and not to decline from that either to the right hand or to the left Gal. 6.16 For as the Apostle saith as may as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Whence it is cleere that so we haâ—e peace both with God and amongst our selues if wee walke according to the rule set downe by the Prophets and Apostles For that is the rule which hee speakes of and whereof hee had said before 1.9 If any man preach vnto you otherwise then that ye haâ—â— receiued let him be accursed So that as the Lord commanded Iosua Ios 1.7 we may not depart or turne away from it to the right hâ—â—â— or to the left To this purpose also is that of our Apostle where he saith Rom. 16.17 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue learned In which place the Apostle would haue the Romans constantly to hold fast that doctrine which they had learned signifying withall that they should not want those that would labour to cause diuision and offences amongst them But thus they should auoid them if they would continue in the things that they had learned Whence it appeareth that it is a notable way to auoid diuisions and dissensions to beleeue and liue after the rule of the word By which rule if our aduersaries would haue
shall most vndoubtedly be so many witnesses against vs to the encreasing of our iust condemnation Thus much of this note The 2. thing which I note is from the person of him that exhorted the Philippians which was Paul their Apostle who had taught them the truth in Christ Iesus and had waâ—ked in all holy conuersation amongst them Whence I obserue that the Ministers of Christ are not onely to teach the truth of Christ Iesus with vncorrupt doctrine with grauitie integrity and with the wholesome word which cannot be reproued but withall to be such examples vnto their flockes as that they may say with the Apostle Be ye followers of me and of such 〈◊〉 walke so as ye haue me for an example This our Apostle required of Timothie 1. Tim. 4.12 where he said vnto him Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenesse And likewise of Titus where he said Tit. 2.7.8 aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integrâ—â—â— and with the wholesome word which cannot be reproued that hee which withstandeth may be ashamed hauing nothing concerning yoâ— to speake euill of And that which the Apostle required of Tiâ—othy and Titus and in them of all the Ministers of Christ â—â—at the Apostle requireth of all where he saith 1 Pet. 5.2.3 feed the flocke 〈◊〉 God which dependeth vpon you caring for it not by constraint but â—illingly not for filthy lucre but of a ready minde not as though yee â—ere Lords ouer Gods heritage but that ye may be ensamples to the â—â—â—cke And this the very names giuen vnto them in the holy â—cripture requireth of them in that they are called a citie set 〈◊〉 a hill that is looked vnto farre and neere lights that must â—ine before men by good workes shepheards that must feed 〈◊〉 the word and by example guides that must direct by the â—holesome word of truth and by holinesse of life watchmen â—â—at must not faile to giue warning both by doctrine and by â—fe c. Yea the diuersitie of the dispositions of their flock reâ—uireth this of them For though Lydia attend vnto the â—â—ings which Paul speakes and hearing beleeueth though â—â—me receiue instruction by hearing the holy word of life yet â—ust they generally be drawne on both by the wholesome â—ord and by example of an holy life or else they will profit â—ut little or nothing at all For so it is generally that the Miâ—isters life and behauiour is regarded as much if not more as â—â—is doctrine And doth not reason it selfe require that as the â—nowledge of Gods will is first reuealed vnto them and by â—heir ministerie vnto the people so they should bee the first â—nd most forward in the execution of euery Christian duty 〈◊〉 the end that it may appeare that they teach others no â—ourse of life but that which they themselues do with all careâ—â—lnesse walke in yes surely both precept and the names â—iuen vnto them and the nature of them that are to be instruâ—ted and reason it selfe requireth this of Christ his Ministers â—hat they feed the flocke of God which dependeth on them â—oth by the holy word of truth and likewise by holy examâ—le of life And doing thus their example of life of all oâ—hers that liue with vs ought to be followed The sheepe of â—ll others ought to heare their Pastors voice and they that are â—o be led in the way are to follow of all others them that are â—ppointed to be their Guides when their shepheards their Guides shine as holy lights before them and hold out the word of life vnto them Exception I know will easily be taken and I wiâ—h it might not iustly be taken but it will bee excepted and said that if Ministers were such as now we speake of yee would folloâ— them and walke as ye had them for an ensample But how few such Ministers be there How many bee there that are both wicked in life and vnable to teach How many be there of those that doe teach that though they can speake smoothly and finely as they thinke yet do more hurt by their lewd and wicked example of life in one yeare then their doctrine 〈◊〉 doe good in their whole life True it is the complaint is too iust of too many and better it had beene they had beene stifled in their cradles then thus they should haue opened menâ— mouthes against them to the scandall of their calling For though they shall say in that day Lord Lord haue wee not prophecied in thy name for I let the lewd and vnlearned beasts go and leaue them to their iudgement that runne before they be sent though I say they shall say in that day Lord Lord haue we not prophecied and preached in thy name yâ—â— shall it be said vnto them Mat. 7.23 I neuer knew you depart from me yeâ— that worke iniquitie Whatsoeuer they preached if they wrought iniquitie they shall not be able to stand in the iudgement nor in the congregation of the righteous But beloued it standeth you vpon to looke vnto it hoâ— iust your exception is against his life whose doctrine is sound For oftentimes the Ministers of Christ which teach the truth purely are charged to offend in example of life when as in truth their life is no way to bee reproued But admit that his life be not answerable to his teaching this should be no reason for thee to giue lesse credit or obedience to the doctrine of truth which he deliuereth For our Sauiour hath taught thee to hearken vnto him if he sit in Moses seate Mat. 23.3 and to doe as he saith though thou may not doe as he doth if hee say well and doe not accordingly It is his doctrine not his life that thou must looke vnto O but thou wilt say why should I beleeue him or doe as he saith when he doth cleane contrarie himselfe surely that which he saith is but for fashions sake he knoweth some neerer way to heauen then he tels vs of else he would neuer doe cleane contrary and therefore thâ—â— â—ilt venture aswell as he and doe as he doth how bad soeuer 〈◊〉 be Well dally as thou list in a matter of no dalliance If â—hen he saith well and doth ill thou care not what he say but â—o as he doth thy bloud shall be required at his hands but â—â—ou shalt die in thy sinnes and see thou what thou hast gaiâ—ed by thy dalliance I wish indeed that no such exception â—â—uld iustly be taken against the doctrine or life of any in the â—inisterie For certainely such as both by the wholesome â—ord and by an holy life preach vnto the people be the holy Ministers whose labours are found fruitfull But if their life 〈◊〉 not agreeable to their teaching doe ye take heed how ye â—eglect the word of saluation
we shall not all sleepe but we shall all be changed in a moment in the twinkling of an eye at the last trumpet All which places plainely shew the time of the resurrection and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment In the meane time they shall sleepe in the dust and make their beds in the graue Iob 17.14 they shall say to corruption thou art my father and to the worme thou art my mother and my sister This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus yea euen to long and reach after it because then these crackt and fraile vessels shall be in better case then now they be Now they are vile and rotten and naught but then shall they be changed made like vnto Christ his glorious body and then shall they be vnited to the soules to receiue that blessed inheritance which God the Father of old hath prepared God the Sonne of late hath purchased and God the Holy Ghost doth daily seale in the hearts of Gods children That is the time for our full deliuerance our full redemption when al things shall be subdued vnder him And till that time after that death once destroy these bodies the graue shall be our house and we shall make our bed in the darke The third thing which here I note is what it is that Christ in that day shall raise vp againe and glorifie namely our vile body Whence my first obseruation is that since sinne entred into the world and death by sinne such is the condition of our bodies here that they be vile subiect to all infirmities miseries mortalitie corruption and all kinde of vanity The experience whereof is so common and so well knowne vnto vs all that it shall not be needfull to proue it vnto any of vs How many aches infirmities diseases are we troubled withall in our bodies What wounds and swellings and sores full of all manner of corruption are our bodies subiect vnto What labours what perils what watchings fastings cold nakednesse imprisonments how many kinds of death are they subiect vnto How soone are they cut downe like grasse How soone doe they wither as the greene herbe How soone doe they returne vnto the dust whence they first came Or what priuiledge here haue the bodies of them that come of noble houses of honourable parents of the bloud royall None at all but their bodies are as vile as here the Apostle meaneth as subiect to diseases as needing all helps for health is vnable to endure labour heat cold hunger thirst as vnable to want sleepe rest foode apparell as soone cut downe by the hand of death as soone deuoured by the wormes as soone turned vnto the dust as the bodies of other men And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse the flower of the field to earthen vessels to earthly houses to tabernacles to dust and â—athe c. All flesh is as grasse 1 Pet. 1.24 and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away Yea looke what Iobs bodie was that all our bodies are if the Lord shall lay his hands vpon them Yea this shall be the state of our bodies to be thus vile as the Apostle speaketh till they bee changed and made like vnto his glorious body This should teach vs to plucke downe our sailes and to abate the great daintinesse of our bodies whereunto we are growne Such silks and veluets such ruffes and lawnes such frizling and painting such chaines bracelets and rings as now commonly we vse what else is it but to cloth and adorne proud rottennesse Such choice of meats daintinesse of fare variety of dishes as in this heauy time of dearth and famine is some where vsed what else is it but to feede the neuer satisfied belly Nay are not some growne so nice that they may not suffer the winde to blow vpon them nor the sunne to shine vpon them Is it not for some so hot in summer and againe so cold in winter that they can finde no time to come to heare euen the holy word of God And what else is it that we doe thus cherish but a vile body subiect to all kinde of vanity The beginning whereof what is it but earth the being whereof what is it but as from the earth the end whereof what is it but to the earth And yet what curiositie in clothing and what daintinesse in feeding this vile body An allowance there is and meete there should be that according to each mans degree there be both costlinesse in clothing and daintinesse in feeding But in each degree there is such excesse of decencie as that it may be thought that no degree considereth what a vile body it is that they cherish How much better were it that we should consider our selues and that we should moderate our selues in these things each man according to his degree Let vs therefore whether we eat or drinke or cloth our selues remember that the bodies which we cherish are but vile bodies dust and ashes euen very rottennesse and subiect to all kinde of vanity My second obseruation hence is that Christ in the last day shall change our bodies not our soules and raise vp our bodies not our soules For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne and immediatly translated into heauen and there abide till the last iudgement They die not nor sleepe nor wander vp and downe as some doe foolishly imagine but being spirituall substances they liue and abide for euer aswell out of the body as in the body Which appeare as by the soules of the rich man and Lazarus Luc. 16.23 the one of which had immediatly ioy in Abrahams bosome the other suffered woe and torments in hell immediatly so doth it also appeare by that vision of Iohn Apoc. 6.9 where he saw the soules vnder the Altar c for there the present state wherein they are after their departure out of their bodies vntill the last iudgment is described namely that they are vnder the Altar .i. that they remaine continually vnder the hand of our Lord Iesus and that they be in ioyfull rest vnder his custody and protection Our soules then are not changed or raised vp in the last day but our bodies euen as we make confession in our Creede when we beleeue the resurrection of the body For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God he shall raise againe these selfe-same bodies out of the dust of death and vnite them vnto our soules that in soule and body wee may liue for euer with
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
thought that we will vse moderation towards all men while such is our behauiour towards our neighbours and brethren Whilest it is thus among our selues we shew plainly how litle heed we haue taken vnto this exhortation of the holy Ghost consequently how litle care we take that the name of God and the truth which we professe be not euill spoken of Secondly here were to be reproued such carnall exceptions as are commonly taken against this exhortation The holy Ghost saith Let your patient mind be knowne vnto all men Vnto all men say we this is an hard saying Vnto such as vse vs kindly and curteously great reason that our patient mind should be knowne but vnto them that be euer readie to thwart and crosse vs to wrong and grieue vs to taunt and mocke vs to reuile and speake euill of vs what reason that our patient mind should be knowne Thus will we rather teach the holy Ghost what to speake then we will be taught by the holy Ghost what to do But such exceptions we must take heed of if we will suffer our selues to be taught by the ho holy Ghost and as our Apostle willeth we must let our patient mind be knowne vnto all men without such exception of any Thirdly hence we learne what we are to respect in the practise of euery Christian vertue namely the glorie of God and the propagation of his truth For as our Sauior saith of almes prayer fasting and the like Math. 6. that if they be done for the praise of men then they haue their praise but not with God so may it be said of the practise of euery Christian vertue that if therein we respect the praise of men we haue our praise but not with God The thing that we must aime at in the practise of gentlenesse goodnesse meeknesse temperancie moderation patience and other workes of the Spirit in vs is the glorie of God that men seeing these fruites of the Spirit in vs they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe that they who haply haue said in their hearts there is no God that they who cannot yet grow to the liking of the same truth with vs shall say of vs Surely God is in you indeed surely this is the way of truth wherein ye do walke Let vs therefore hearken vnto the exhortation of our Apostle and as he exhorteth let our patient mind be knowne vnto all men Let vs not bangle and wrangle one with another for euery light matter but let vs beare one with another and yeeld one vnto another Let vs not after the fancie of our owne reason abridge that which the holy Ghost enlargeth but let our moderation be knowne to all without exception of any And let vs in the practise both of this and of euery Christian vertue aime at the glorie of God and the furtherance of his holy truth which we professe And as this day we professe by our meeting at this holy Table sound loue and charitie with all men so at all times let our moderation and patient mind be knowne vnto all men LECTVRE LXXXI PHILIP 4. Verse 5. The Lord is at hand THese words haue bene already noted to consist of an exhortation and a reason of the exhortation The exhortation this Let your patient mind c. The reason this The Lord is at hand In the exhortation were noted first the thing whereunto the Apostle exhorteth the Philippians secondly the large scope wherein the thing is to runne The thing whereunto the Apostle exhorteth the Philippians is mildnesse in their behauiour and moderation of their affections towards their neighbours and brethren so that for vnities sake they would rather lose their owne then strictly stand vpon their right in matters of ordinarie life The large field wherein he would haue this their mildnesse and moderation to runne reacheth vnto all men Let your patient mind be knowne to all c. The Lord is at hand This reason as I told you is added to preuent an obiection For the Apostle hauing exhorted the Philippians to such a mildnesse and moderation as that they should not alwayes strictly stand vpon their right but sometimes yeeld of their right and patiently put vp the losse and the wrong the Philippians might haply thus obiect and say that so indeed their case should be most miserable and they should be trampled vnder feete as clay in the streetes Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they abuse your patient mildnesse and gentle moderation of your affections yet do ye hold on a good course in patience possesse your soules and let your patient mind be knowne vnto all men for the Lord is at hand otherwise indeed your case were hard if the Lord were farre from you and lookt not at you nor regarded you to helpe you in euery time of need and to relieue you in euery your wrongs But the Lord is at hand Now we must vnderstand that the Lord is said to be at hand after diuers sorts in the holy Scriptures For sometimes he is said to be neare or at hand in respect of himselfe of the presence of his deitie and glorious maiestie as where the Apostle saith Acts 17.27 that he is not farre from euery one of vs for in him we liue and moue and haue our being Thus himselfe saith that he filleth heauen and earth Ierem. 23.24 and therefore is thus neare vnto whatsoeuer is in heauen or earth Thus the Prophet saith that he cannot conuey himselfe out of his presence For if he climbe vp into heauen there he is Psal 139.7.8.9.10 if he goe downe into hell there he is if he take the wings of the morning and dwel in the vttermost parts of the Sea there also doth his hand leade him if he say the darkenesse shall couer him euen the night shal be light about him And thus he is neare euen vnto all the world vnto his enemies sitting in the middest of them seeing their deuices and laughing them to scorne vnto all that haue life or being communicating that vnto them which alone is properly in himselfe who is life and whose name is I am Iohn 14. â— Exod. 3.14 Againe the Lord is said to be neare or at hand in respect of his grace and prouidence and powerfull working of his holy Spirit as where the Prophet saith Psal 145.18 The Lord is neare vnto all that call vpon him yea to all that call vpon him in truth he is neare vnto them to heare them and to helpe them And thus is he peculiarly said to be neare vnto his children not that he offereth not this speciall grace of comming neare vnto them vnto the wicked for thus he saith vnto them by his Prophet Seeke ye the Lord whiles he may be found Esay 55.6 call ye vpon him whiles he is neare that is
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
which is a promise that the God of peace shall be with them if they will thinke on these things and do them The thing then that vpon hearkening vnto his exhortation is promised is the presence of the onely wise and euerliuing God sometimes called the God of glorie in whom onely is the fulnesse of glorie and vnto whom all glorie is due sometimes the God of loue in whom onely is true and perfect loue and who alone is for himselfe to be loued sometimes the God of comfort and consolation in whom and by whom alone we haue true comfort vnto our soules sometimes our peace which of Iewes and Gentiles hath made one bodie and broken downe the partition wall which was betweene vs and them sometimes the King of peace vnder the couert of whose wings we liue in peace and sometimes the God of peace as both here and often elsewhere Now he is called the God of peace both because of our reconciliation which he hath wrought by Iesus Christ for so it is said 2. Cor. 5.18 that he hath reconciled vs vnto himselfe by Iesus Christ and because of that peace of conscience which he communicateth vnto vs through our reconciliation with him by Iesus Christ Rom. 5.1 for so it is said that being iustified by faith we haue peace towards God through our Lord Iesus Christ and likewise because of that outward peace which he giueth vs in the world so farre forth as is for his glorie and our good When then the Apostle saith that the God of peace shall be with them the fruit of Gods presence with them is thereby signified in that he is called the God of peace For hereupon thus I vnderstand this promise that if they thinke on and do these things which he hath commended vnto them then the God of peace shall be with them to reconcile them vnto himselfe to giue them peace of conscience through their reconciliation with him and to blesse them with outward peace in the world so farre forth as shall be for his glorie and their good so that the fruit of their innocencie and pietie shall be peace inward and outward with God in their soules and in the world Where first in that the Apostle the rather to enforce his exhortation annexeth this mercifull promise that in so doing the God of peace shall be with them I obserue the great mercie of our God toward vs who to winne vs to the performance of such Christian dueties as we owe vnto him and to our brethren doth both in his owne person and in his Ministers draw vs thereunto by most sweete and louing promises If we looke into the worke of our creation at the beginning we shall finde that we were created formed Esay 43.7 and made for the glorie of God that we might glorifie him by doing his will and walking in his wayes If we looke into the worke of our recreation by Iesus Christ we shall find that we are treated in Christ Iesus vnto good workes Ephes 2.10 which God hath ordained that we should walke in them If we looke into the written Law of God we shall finde that whatsoeuer things are true c. we ought to thinke on them and to do them So that by the law of our creation by the law of our recreation by the holie law of God we are to do whatsoeuer Christian dutie may iustly be required of vs by God or man and when we haue done all that we can in any of these things we haue done no more but that which was our duety to do Luke 17.10 euen that which as we are Gods workemanship we are bound to do And yet such is the mercie of our God as that to bring vs vnto such Christian duties as we are bound to performe he makes many large and great promises both by himselfe and by his Ministers In Deuteronomy Deut. 28.1 to 15. If thou shalt obey saith the Lord by Moses the voyce of the Lord thy God and obserue and do all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth and all these blessings shall come on thee and ouertake thee c. To hearken vnto the voyce of their God and to obey his will were things whereunto they were bound and which they were vpon their allegeance to do Yet behold by how many and great promises of blessings he inuiteth them thereunto Rom. 2.7 In our Apostle likewise To them that by continuance in well doing seeke glorie and honour and immortalitie God shall reward eternall life To continue in well doing is a duty whereunto we are bound Galat. 3.10 For so it is written Cursed is euerie one that continueth not in all things which are written in the Booke of the Law to do them Yet behold to prouoke vs hereunto a promise of eternall life Quite otherwise then it is with vs for which of vs to draw our seruants to the performance of such duties as by their places they are to do allure them by promises Nay we require of them that which is their dutie to do and looke for it at their hands But promises they are for children But as in other things so is it in this God is not as man He hath giuen vs a Law to keepe and prescribed vs duetie to obserue which we his seruants are to keepe and obserue and the performance whereof he may absolutely require of vs. Yet doth he not so but by many promises of great rewards he prouoketh vs vnto whatsoeuer he requireth of vs as might be proued by infinite testimonies out of the holy Scriptures This should serue to stirre vp our dull mindes and to make vs follow hard toward whatsoeuer holy duties towards God or towards man are required of vs. That we must be allured by promises argues our dull mindes and vnwilling to the things that are good vnlesse we be euen drawne vnto them by promise of reward But in that we are allured by promises let this stirre vs vp to follow after such holy duties as haue such promises of reward from the Lord. If the world do promise honour there needes not any to spurre the ambitious forward so is it with the sensuall man if the flesh do promise pleasures and so is it with the couetous if the blowing of any winde do promise riches they make haste and poste apace after these things and striue who should be the foremost Shall the promises of the world of the flesh or of any like thing so stirre vp the ambitious sensuall and couetous worldlings to runne after their vanities and shall not the promises of the Lord stirre vp his children to follow after such things as haue such promises of reward from him Shall the words of winde and worse so preuaile with them to run after I say not after a corruptible crowne but after worse then vanitie and shall not the
being imputed vnto them through faith and that which is vnperfect in their obedience being couered and not imputed vnto them through Christ So that ye see the doctrine which they deliuer from these words is quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture And therefore that cannot be the meaning of these words which they do giue Againe if the Rhemists had thought these words to haue made any whit to that purpose it is very like they would not haue failed to haue giuen that note hence For we see how ready they are to wrest all places to the maintenance of their erronious opinions So that they passing this place ouer with silence it is very like that they otherwise thought of the meaning of these words then others of their profession haue done and do Whether then we looke vnto the doctrine which they gather from these words quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture or vnto the iudgement of some of themselues as it may seeme it appeareth that the Apostles meaning is not as our Aduersaries do imagine that he was able of himselfe to do al things not onely the things spoken of before but all things generally which the Law of God required through the helpe of Christ which strengthened him and gaue further strength and vertue vnto his owne strength and vertue What then is the Apostles meaning in these words Surely this as appeareth by the tenour of them To cleare himselfe of boasting himselfe touching the things that he had spoke of he renounceth all his owne power and strength as if by his owne power and strength he had bene able to do those things and he attributeth all vnto the power and strength of Christ saying I am able to do all things euen all the things that I haue spoken of that is I can be abased and I can abound c. For so this vniuersall speech is to be restrained vnto the subiect and matter here spoken of as vsually it is in other places of the Scripture or if we will needes enlarge it further then thus I am able to do all things that is all things that belong vnto my duty and calling But how by my owne power or strength No but through Christ which strengtheneth and enableth me He doth not say through the helpe of Christ as it is in our English Bibles albeit that also might be said for that he is often said to helpe vs in the things wherein he alone worketh altogether without vs but he saith I am able to do all things through Christ whose worke wholly and onely it is to strengthen me by his holy Spirit in my inner man for so the word seemeth here to signifie to do these things euen to suffer aduersitie and not be cast downe through heauinesse and likewise to enioy prosperitie and not be puffed vp with pride This I take to be the simple meaning of the Apostle here Where I note these two points first that the Apostle saith that he is able to do all those things secondly by whom it is that he is able to do all things euen by Christ which c. In the first point where the Apostle saith that he is able c. it is to be noted that he saith I am able He doth not say I was able c. for indeede before he was called to the knowledge of God in Christ Iesus he was not able to do so But he saith I am able implying that now that Christ dwelleth in him by his holy Spirit now that he is engrafted into Christ his bodie by the washing of the new birth and the renewing of the holy Ghost he is able to do all these things to be abased c. Whence I obserue this lesson for vs that being regenerate by the Spirit of God and engraffed into the true oliue tree Christ Iesus we are able to be full and to be hungrie to abound and to haue want and to do the things that are good Before such time as we be borne againe of water and of the Spirit and be made partakers of the roote and fatnesse of the true oliue tree Christ Iesus the very imaginations of the thoughts of our hearts are onely euill continually our throates are open sepulchers our tongues are full of deceit the poison of Aspes is vnder our lippes our mouth is full of cursing and bitternesse our feete are swift to shed bloud destruction and calamitie are in our wayes the way of peace we know not the feare of God is not before our eyes and in one word we are wholly auerse from euerie thing that is good and onely inclined vnto that which is euill being not grapes but thornes not figs but thistles not good but ill trees not liuely but dead branches not friends but enemies not the sons of God but the children of wrath not citizens but aliants from the common-wealth of Israel and strangers from the couenants of Promise But being renewed by the Spirit our hard hearts are softned our froward wills are reformed our darke mindes are inlightned our inordinate affections are ordered our wicked thoughts are bettered and our whole man so made partaker of the godly nature that we flie the corruption which is in the world through lust and study to liue soberly and righteously and godly in this present world So that henceforth we are able to flie that which is euill and to do that which is good which also those manifold exhortations in holy Scripture imply when we are exhorted to follow the truth in loue to mortifie our earthly members to procure things honest before God and all men c. For albeit vnto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong vnto their peace or hearken vnto instruction and receiue vnderstanding yet hath he appointed thus to stirre vp his children and made them able to do the things whereunto they are exhorted We do not then as our aduersaries falsly charge vs in the question of Free-will make men stockes and stones such as in the things that are good do nothing at all Ye see we say that being regenerate by the Spirit of God we are able to be abased and to abound c. to do the things that belong vnto our peace and such as accompany our saluation As therefore the Apostle saith vnto the Corinthians 2. Cor. 4.3 If our Gospel be hid it is hid to them that be lost so I say If any man be not able to do the thing that is good it is the man vnregenerate in whom Christ dwelleth not by the power of his Spirit Here then is the point not whether we be able to do the things that are good for that we hold but whether we be able by our owne power and strength at all to do the things that are good by whom it is that we are able to do these
the starres likewise which haue their light from the Sunne doe the like The like also must the sonnes of God doe That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse whether it bee the light of the knowledge of Gods will reuealed in his word or the light of the spirit of sanctification all the light that is in them they must communicate to the benefit of their brethren doing good vnto all and turning many vnto righteousnesse And albeit the Ministers of Christ and dispensers of Gods holy mysteries ought especially to be such lights as now wee speake of holding out the word of life vnto others and turning many vnto righteousnesse both by word and by example of life yet wee see that also all the faithfull children of God ought to be such lights as hauing the word of life in them shew plainly that they haue it in that the fruit thereof breaketh forth in them sometimes in word and alwayes in example of life vnto the benefit of their brethren The word of life must be hid euen in the hearts of all the sonnes of God and it they must hold out in holinesse of life and good example vnto their brethren Yea what so generall No exception of country-men of artificers of simple women of poore labourers Must all be lights holding forth the word of life This surely is rather for scholars and Ministers and learned men whose imployment is in that studie and who make that their profession Belike then the Apostle was deceiued for by the Apostle it doth plainly appeare that all the sonnes of God should be lights holding forth the word of life so that from the word of life hid in their hearts as from the root should spring all the fruits of that light which they should communicate vnto the benefit of others True it is that as one starre differeth from another in glory so amongst the sonnes of God some are more cleare and bright shining lights than others some better instructed and taught in the word of life than others for some are ordained to teach some to be taught some by hearing only some both by hearing and reading grow vp in the knowledge of the word of life Yet still this is true that in all the sonnes of God there should be some measure of the knowledge of the word of life whereof they should make shew at least in holinesse of their life and integritie of their conuersation whereby they might draw others vnto God And as it should be so it were to be wished it were But so farre are we from holding out the word of life in holinesse of life vnto others that by our prophanenesse and wickednesse a great many of vs shew plainly that the word of life is not in vs. How ready wee are euery one of vs to runne with another vnto mischiefe to spend the time one with another in excesse and riot and vnthriftinesse to deceiue oppresse wrong reuile and shame one another if wee can hee seeth little that seeth not Againe how slow wee are to prouoke one another to godlinesse and good workes to draw one another out of the snares of the deuill that wee be not taken and holden therewith to stirre vp one another vnto peace and loue and meeknesse and temperance and patience and almes-deeds and brotherly kindnesse and other such like fruits of the spirit who seeth not that seeth ought And if these things be so how can wee thinke that the word of life is in vs Certainly where it is it maketh the man of God so to abound in euery good worke and so to hate euery worke of the flesh so to shine in himselfe and likewise to giue light vnto others that it doth easily appeare that God is in him indeed Take heed therefore lest the light which seemeth to be in you be indeed darknesse Haue light in your selues and communicate the light that is in you one with another Hate the sins of vnfaithfulnesse and the workes of darknesse both in your selues and in others Prouoke one another to godlinesse and to good workes and hold forth the word of life in all holinesse of life one vnto another Remember that yee are lights walke therefore as children of the light It is a title wherein the ministers of Christ Iesus doe worthily glorie that they are the lights of the world Yee see that not they alone but yee also are lights of the world if yee bee the faithfull children of God Striue herein to bee as neere vnto thy God as thou canst that so thy light may shine that there bee no darknesse at all in thee and make it a great part of thy studie and delight by the light that is in thee to bring others out of darknesse into light And let this suffice to bee spoken touching this honor giuen to the saints of God that they are called lights and touching the qualities required in these lights namely that they haue light in themselues and that they communicate it vnto others The last thing which I note in these words is the glorious title giuen vnto the word of God The word of God and the Gospell of Iesus Christ ye see is heere caled the word of life So likewise Peter calleth it when he saith vnto Christ Master Ioh 6.68 to whom shall wee goe Thou hast the words of eternall life So likewise the Angell calleth it where hauing brought the Apostles out of prison hee saith vnto them Goe your way Act. 5.20 and stand in the Temple and speake to the people all the words of this life Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life are many As first it is called the word of life because by it wee are begotten and borne againe vnto a new life euen a spirituall life in Christ Iesus as the Apostle Peter witnesseth saying 1 Pet. 1.23 Loue one another with a pure heart feruently being borne anew not of mortall seede but of immortall by the word of God Secondly it is called the word of life Rom. 1.16 2 Cor. 2.16 because it is the power of God vnto saluation vnto all them that beleeue and the sauour of life vnto life in them that are saued as witnesseth the Apostle Thirdly it is so called because therein Christ which is our life and who is properly called the word of life is preached and offered vnto vs together with all the benefits of his blessed death and passion Lastly it is so called because it is the lanterne vnto our feet and the light vnto our steps to direct vs in the right way that leadeth to eternall life and saluation Here must all other writings in the world whatsoeuer stand backe No word of life but this nay indeed no word but this for no mans writing whatsoeuer was euer called the word Only the word of God that is the word and that is the word of life I
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