and seruing God there with fasting and praier night and day It seemeth that the first that embraced religion in Philippi Acts 16.13 were women Neither haue they onely beene religiously affected and such as feared God and walked in his wayes but further many haue mainly stoode for the defence of the Gospel and hazarded their liues Examples we haue in Priscilla vnto whom the Apostle giueth this testimonie that for his life she laid downe her owne necke Rom. 16.4 and likewise in this place of Euodias and Syntyche of whom ye see the Apostle saith that they stroue with him and others in the Gospell that it might haue a free passage and that they might speake the Word boldly Seeing then that these things are written for your learning iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus Let their examples stirre vp your holy mindes and let it not seeme grieuous vnto you with holy Mary to sit you down at Iesus foot and heare him preaching in his Ministers Nay let it not grieue you boldly to stand in the defence of the Gospell of Christ Iesus and if the will of the Lord be so to lay downe your liues for that truth which ye haue learned and receiued in Christ Iesus If ye should look no further but vnto examples of your owne sexe ye might haue sufficient encitement hereunto As therefore at this day ye doe so go forward to receiue with meeknesse that word which is able to saue your soules Let the word of Christ dwell in you plenteously and let your religious minds be knowne vnto all men Secondly in the persons of Euodias and Syntyche I note a breach and falling out either betwixt themselues or betwixt them and the Church For in that he exhorteth them to be of one accord in the Lord it is plaine that there was a breach and falling out Whence I obserue that the children of God how religiously affected soeuer they be yet so long as they liue are subiect vnto their falls and subiect vnto diuers disordered affections as anger discord and the like We see how Peter and Barnabas were drawne on vnto shrewd dissimulation for feare of the Iewes Galat. 2.13 We see how the loue of the world drew on Demas to forsake Paul for a time 2. Tim. 4.10 and to embrace it We see how some haue bene almost seduced from the way of truth by false teachers as it is like these two women were if the breach were betweene them and the church Againe we see such a heate and breach to haue fallen out betweene Paul and Barnabas as that they parted companies Acts 15.39 the one going one way and the other way so that whom Satan had often sifted winowed before now a very little matter and small occasion set them at verie great oddes And many such falls and disordered affections are the children of God subiect vnto in this life as might farther at large be proued The reason is because though they be led by the Spirit yet are they not wholly guided by the Spirit but sometimes they walke after the flesh and not after the Spirit Here then first let the children of God learne to humble themselues and to walke before the Lord with feare and trembling The manifold falles and disordered affections whereunto they are subiect may keepe them in a reuerent and sonne-like awe that they presume not aboue that is meete for by their falls they may see what strength there is in themselues to stand if the Lord should not sustaine and vphold them As therefore the Apostle exhorteth so let all of vs make an end of our saluation with feare and trembling fearing but not doubting because he is faithful which hath promised standing in awe but sinning not euen standing in awe lest we doe sinne and displease the Lord. Secondly hence we may learne not presently sharply to censure men vpon their breaches or vpon their falls for they are no other things then do befall the children of God Rather we are if they be such as haue made a good profession of the truth in such cases to helpe them as here our Apostle speakes first to labour to raise them if they be fallen and if they be at oddes to set them at one euen because of their holy profession lest the way of truth should be euill spoken of for that our Apostle makes the reason vnto his faithfull yoke-fellow why he would haue him to help these godly women and to set them at one euen because they were such as had striuen with him in the Gospell LECTVRE LXXVII PHILIP 4. Verse 3. Whose names are written in the booke of life 4. Reioyce in the Lord alway againe I say reioyce WE haue heard the Apostles particular exhortations first vnto Euodias and Syntyche verse 2. secondly vnto his faithfull yoke fellow verse 3. Vnto Euodias and Syntyche that they would be of one accord in the Lord vnto his faithfull yoke-fellow that he would be a meanes to set them at one because they were such as for their labour with him and other his fellow-labourers in the Gospell were worthie that he should doe this for them One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow which is the Apostles affirmation of his fellow-labourers that their names were in the booke of life Whereby he meaneth that their life was as certainely sealed vp with God as if their names had bene written in a booke to that purpose For the better vnderstanding of which phrase and manner of speech first we are to know that in the Scriptures there is mention made of three bookes attributed vnto God One the booke of Gods prouidence another the booke of Gods iudgement a third the booke of life The booke of Gods prouidence is his fore-knowledge of all things before euer they were And of this the Psalmist speaketh where he saith Psal 139.16 Thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Where by the booke of God is meant his fore-knowledge whereby he knew all things from euerlasting The booke of Gods iudgement is his knowledge of all our thoughts words and workes which in the last day shall so clearely be presented vnto vs as if they were then read out of a booke and according to which he shall then iudge vs And of this Iohn speaketh where he saith I saw the dead Apocal. 20.12 both great and small stand before God and the bookes were opened and the dead were iudged of those things which were written in the bookes according to their workes Where by the bookes is meant that knowledge of all our thoughts words and works which God in the last iudgement shal present vnto euery mans conscience so clearely as if a man should open a booke wherein they were all written and
distinctly read them out of that booke The third booke which is called the booke of life euen of eternall life is the euerlasting fore-knowledge of God whereby he specially and particularly knew from euerlasting who are his and by a speciall care preserueth them vnto life as certainely as if their names were registred in a booke to that purpose And of this the holy Ghost maketh often mention in holy Scripture Exod 32.32 As in Exodus where Moses saith vnto God If thou wilt not pardon their sinne I pray thee race me out of the booke which thou hast written In the Psalme where Dauid in great anguish of spirit prayeth thus against his persecuters Psal 69.28 Let them be put out of the booke of life neyther let them be written with the righteous In Esay where the Prophet saith Esay 4.3 that he that shal remaine in Ierusalem shal be called holie euen euery one that is written vnto life in Ierusalem In Ezechiel EZech. 13.9 Dan 1 2â—1 where it is called the writing of the house of Israel In Daniel where it is said At that time shall thy people be deliuered euery one that shall be found written in the booke In Luke where our Sauiour bids his Disciples reioyce Luke 10.20 because their names are written in heauen In the Apocalyps where it is said He that ouercommeth Apocal. 3.5 shall be clothed in white aray and I will not put out his name out of the booke of life And againe Whosoeuer was not found written in the booke of life 20.15 was cast into the lake of fire And againe Apocal. 21.27 where it is said There shall enter into this Citie no vncleane thing neyther whosoeuer worketh abomination or lies but they which are written in the Lambes booke of life Thus ye see mention of three books attributed vnto God in the Scriptures one of prouidence another of iudgement and a third of life which here our Apostle speaketh of Secondly we are to know that no materiall booke is properly attributed vnto God as though he did write any thing in a booke but onely by a borrowed speech borrowed from the manner or them that for their better remembrance of things write them in a booke so to imply that God knowes all things and that they are alwayes had in remembrance before him as if they were in a book And therefore we defined his booke of prouidence to be his fore-knowledge of all things before euer they were whereby he knew them as wel from euerlasting as if they had bene written in a booke from euerlasting His booke of iudgement likewise we defined to be his knowledge of all our thoughts words and workes which in the last iudgement he shall present vnto euery mans conscience so clearely as if they were all read out of a booke and according to which he shall then iudge vs. And lastly the booke of life we defined to be the euerlasting fore-knowledge of God whereby he specially and particularly knew who are his and by a speciall and peculiar care preserueth them vnto life as certainly as if their names were billed in a booke and registred to be had in remembrance before him for euer So that mention of such bookes in the Scripture is not made in respect of God as if he vsed or needed to vse any booke to any purpose but for vs and for our vnderstanding that we by the manner which we see vsed amongst men may the better conceiue and know that God knew all things from euerlasting that in the last day all things shall be naked in his sight and that he knoweth all his by head so that he hath a speciall care ouer them Those things thus noted for the better vnderstanding of the phrase and manner of speech here vsed by the Apostle let vs now come a little nearer to the opening of the meaning of these words The speech of the Apostle is touching his fellow-labourers which had laboured with him in the Ministerie when the Church was first planted at Philippi Of whom he saith that their names were in the booke of life Whereby he meaneth that they were of the number of those whom God had chosen in Christ Iesus vnto euerlasting life so that their life was as surely sealed vp with God as if he had taken their particular names and written them in a book to remember them and to giue vnto them that which he had purposed from euerlasting This being the meaning it remaineth now that we see what obseruation we may gather hence for our further vse But first a doubt is to be answered touching some contradiction which may seeme to be betweene this of our Apostle here and that of the same Apostle where it is sayd that the Lord onely knoweth who are his 2. Tim. 2.19 For if the Lord alone know who are his as there it is then how doth he here say of his fellow-labourers that their names were in the booke of life so plainly setting it downe as if he knew it Whereunto I answer That albeit the Apostle in the place vnto Timothie onely say The Lord knoweth who are his Iohn 13.15 as also our Sauiour himselfe in another place saith I know whom I haue chosen yet in the truth of the thing it is true that he alone knoweth who are his and that he alone knoweth whom he hath chosen as that place in the Apocalyps makes more plaine where it is thus said Apocal. 2.17 To him that ouercommeth will I giue to eate of the Manna that is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it For hereby it is signified that no person liuing knoweth who are renewed in Christ Iesus vnto righteousnes and true holines but God onely and the spirit of man which is in man Thus then we say that God alone knoweth who are his and whom he hath chosen absolutely and of himselfe so that no man can absolutely and of himselfe say of another that he is the chosen of God that his name is in the booke of life Yet may the Lord and sometimes doth he reueale vnto his children that which he alone absolutely and of himselfe knoweth as the reuelations vnto Abraham Moses and the Prophets manifestly proue And whether in that abundance of reuelations which the Lord shewed vnto our Apostle 2. Cor. 12.7 and whereof he speaketh somewhere he had likewise some reuelation touching the election of some and the reprobation of others I cannot affirme Many are of opinion that the election of some and the reprobation of others were reuealed by God vnto him And so it may be that the Lord who alone absolutely and by himselfe knew whether the names of those his fellow-laborers were written in the booke of life reuealed by his holy Spirit vnto our Apostle that their names were written in the booke of life But I rather thinke
that here he thus spoke as he thought by the rule of charitie For what saith the Apostle in another place of charitie 1. Cor. 13.7 namely that it beleeueth all things and hopeth all things yea and where it seeth certaine fruites and effects of election and saluation there it is certainly to be perswaded of election and saluation Our Apostle therefore seeing how faithfully those his fellow-labourers had laboured in the worke of the Ministerie with him in the planting of the Church at Philippi how constantly they had walked in the truth notwithstanding the great opposition that was against them how vnblameably they had had their conuersation amongst men in charitie thus he iudged that their names were in the booke of life And this may verie well stand with the other that the Lord onely knoweth who are his For that which properly belongeth vnto the Lord absolutely and by himselfe to know whose names are in the booke of life that the Apostle assumeth not to himselfe but seeing the fruites of their election in their liues he by the rule of charitie thus iudgeth of their saluation that euerlasting life was surely sealed vp for them with God To come then vnto my note the thing which here I note is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus By their fruites he iudged that they were branches of the true vine vpon their holy profession and constant endeuor to increase the kingdome of Christ Iesus he pronounceth that their names were written in the booke of life Whence first my obseruation in generall is that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus but further that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth hauing their conuersation honest For albeit this be most true that not any can be so certaine of any other mans election or saluation as of his owne because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God and because onely in himselfe he knoweth his faith towards God and his loue towards all Saints not onely by the outward fruites thereof but like wise by the inward motions thereof which he feeles in his owne soule yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren according to the rule of charitie iudge that they are the chosen children of God and heires of saluation So we see that the Apostle writing to the Romanes Corinthians Ephesians writeth vnto them as Saints by calling sanctified in Christ Iesus chosen in him before the foundation of the world and predestinated to be adopted through Iesus Christ vnto God And why did he thus iudge of them Euen because of their communion with the Saints in the Gospel of Christ because of the testification of their faith and of their loue towards all Saints whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus So Peter writing vnto the strangers that dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them the elect of God And why Euen because of their constant faith constant loue and constant abiding in the Church of Christ Iesus So Iohn calleth them vnto whom he wrote the sonnes of God and the Lady vnto whom he wrote the elect Ladie because they continued in the Church and walked in the truth Do we then see in our brethren the outward fruites of an holy vocation of regeneration and sanctification Do we see them make an holy profession of the blessed truth of Christ Iesus giue good testimonie of a sincere faith in Christ Iesus walk in holy obedience towards God and loue towards their brethren faithfully labour in the workes of their calling and denying vngodlinesse and worldly lusts liue soberly and righteously and godly in this present world Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs and of them we may say that they are the sonnes of God elect in Christ Iesus our Lord vnto eternall saluation prepared to be shewed in the last times And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto the rule also of charitie directeth vs so to do For as before we heard Charitie beleeueth all things 1. Cor. 13.7 charitie hopeth all things Which yet is not so to be vnderstood as if charitie were foolish rashly to beleeue euery thing that is told and there to hope where there is no cause of hope for that the Wiseman maketh a note of a foolish man Prou. 14.15 where he thus saith The foolish will beleeue euery thing But so charitie beleeueth all things and hopeth all things as that it keepes it selfe within the rule of pietie wisedome and religion If the thing displease God be repugnant to the truth be hurtfull or disgracefull to any of Gods children charitie beleeueth it not hopeth it not But where there are good tokens of Christianitie plaine signes of a sincere faith euident testimonies of an holy obedience there surely the rule of charitie bids vs beleeue and hope the best and there we may be bold to say that they are the sonnes of God that their names are written in the booke of life And is it not our Sauiours rule that we should iudge of the tree by the fruite for that a good tree bringeth not forth euill fruite Mat. 7.18 nor an ill tree good fruite If it beare grapes will any man iudge it to be a thorne if it bring forth figs will any man iudge it to be a thistle Nay by the fruite the tree is knowne what it is and if the fruite be good it may thereby be knowne that the tree is good Right so if we haue our fruite in righteousnesse and holinesse it may thereby be knowne that we are the branches of the true vine Christ Iesus Whether then we looke vnto the example of the Apostles or vnto the rule of charitie which the Apostles followed or vnto that rule of Christ to discerne of the tree by the fruite we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus but further also may certainly iudge of the saluation of their godly brethren Now see viri fratres men brethren the great necessitie that there is that we should be thus perswaded one of another euen so great as that without it the bond of peace loue and Christianitie cannot be maintained For how can we loue them of whom we haue no hope that they shall be heires of the same saluatiō with vs How can we haue peace with them of whom we are not perswaded that they are at peace with God How can we pray with them and
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
faith not a perfit faith If they haue faith if it be a true and liuely faith though it bee but a weake faith by it they are saued and in death receiued vnto glory Ioh. 3.15 He that belieueth saith our Sauiour Christ hath eternall life He that belieueth what hee that hath such a measure of faith he that hath such a degree of perfection of faith No but he that belieueth truely though weakly and imperfectly he hath eternall life euen liuing in the body he hath eternall life in hope and when he remoueth out of the body shall haue it in possession hath it now in the beginning and then shall haue it in a greater fruition Againe I demand touching this third sort of men where doth the Apostle euer exempt himselfe from the number of imperfit men Phil. 3.12 where doth he euer count himselfe perfit Nay in this Epistle he plainely denieth it and both there and often elsewhere signifieth his endeauouring and contending after perfection And yet being loosed he speaketh not of going into Purgatorie but of being with Christ Thus then wee teach that al that dy die either in the faith of Christ so be with Christ or else die not in the faith of Christ and so they go to their place with Iudas As for any third place it is a deuised dreame and clearely confuted by the Scriptures The summe of all is the soules of Gods Saints being loosed from the body are with Christ therefore we are neither to thinke that when man dieth he wholy returneth to the dust nor yet that he goeth vnto Purgatorie Another thing yet farther here I note which is that the Apostle desired to be with Christ Where I obserue that till man bee loosed from the earthly house of this Tabernacle and be in heauen hee is not with Christ To which purpose also is that of our Apostle where he saith 2 Cor. 5.6 that whiles we are at home in the body we are absent from the Lord While we liue then here in the body we are absent from the Lord. First then we must remoue out of the body before wee can be with the Lord with the Lord I say in corporal presence For otherwise touching his spirituall presence wee know that he hath said vnto vs I am with you alwaies vntill the end of the word But touching his corporall presence he hath said Math. 28.20 Ioh. 12.8 the poore alwaies yee haue with you but mee yee shall not haue alwaies This then serueth for the confutation of the corporall presence of Christ in the Sacrament of the Lord his supper A certaine truth it is that Christ is truely and really present in the Sacrament of the Lord his supper and that so many as come vnto that holy supper hauing on their wedding garment and hauing duely examined themselues touching their faith towards God their repentance for their sins and their loue of God and of their brethren doe there truely and really eate the body and drinke the bloud of Christ Iesus For there spiritually we eate the body and drink the bloud of Christ Iesus there spiritually Christ is giuen vnto vs and taken of vs to be one with vs and we with him spiritually I say and therefore truely and really And therfore when we come vnto that holy Table to be made partakers of those great and high mysteries of Christ his blessed death and passion we must know that the ground is holy whereon we stand we must know that wee are present before the Lord so that accordingly we must prepare our selues to the reuerend receiuing of those holy mysteries which in this place at this time I adde because it is likely that many here present purpose to morrow to communicate at that holy table But for Christ his corporall presence in that supper we vtterly denie it And for this time let this one place bee enough to proue it For why should the Apostle desire to be loosed and to be with Christ if before he were loosed he were with Christ If he desired to be with him by faith and by the spirit so hee was with him before hee was loosed It was otherwise then that he desired to be with Christ euen to enioy his corporall presence If then that he might enioy his corporall presence first he must be loosed then it is cleare that while we liue here in the body Christ is not corporally present with vs he is not therfore corporally present in the sacrament I haue staied longer vpon these points then I purposed Let vs now proceede vnto that which followeth Neuerthelesse Hetherto we haue spoken of the Apostles desire in respect of himselfe which was to be loosed and to be with Christ which was the best of all for him Now followeth his desire in respect of them which was to abide in the body which was more needfull for them that by the worke of his ministery they might be farther builded vp in he faith and truth of Christ Iesus Neuerthelesse saith hee though it bee best of all for mee in respect of my selfe to be loosed and to be with Christ yet it is more needefull for you that I abide in the body and liue longer and therefore in respect of you I desire to liue longer And thus I am in a strait on both sides whether to chuse that which is best for me or that which is more needfull for you in my desires greatly affecting both 1. Then in that the Apostle desired to liue longer in the body for their sakes although for himselfe it had been farre the best to haue beene loosed hence I obserue that our desires are not only to looke vnto that which is best for our selues but vnto that which is most for Gods glorie and our brethrens good Had it not beene the best for Abraham that Isaac his sonne should haue liued Gen. 22.10 in whom it was promised that all the nations of the earth should be blessed No doubt he desired it euen from his soule But when the Lord required him to be offered for a burnt offering Abraham obeied and stretched out his hand to haue killed his sonne He lookt not so much vnto his owne desires in respect of himselfe as vnto the glorie of the Lord and therefore addressed himselfe vnto his commaundement So no doubt it was farre the best for Moses to haue his name still to remaine in the booke of life Yet seeing the Lord his fierce wrath hotely kindled against his people hee lookt not so much what was best for himselfe as what was good for his brethren the children of Israel Ex. 32.32 and therefore praied the Lord either to pardon the people that had sinned or to raze him out of the booke that he had written So tendred hee his brethrens good and Gods glory that he preferred that before himselfe and his owne good So our Apostle in his brethrens case which were his kinsmen according to the flesh wished himselfe
that as the beginning and progresse were in 〈◊〉 spirit so the end also may bee in the spirit that after the 〈◊〉 runne wee may haue eternall life It is a good thing to begin well but how little it profiteth vs vnlesse we continue leâ—â— example of Lots wife whose temporall punishment becâ—â—â— she looked backe vnto Sodome is registred in the old and 〈◊〉 example of Iudas the betraier of Christ whose fearfull end because hee went astray from that ministration and Apostle 〈◊〉 which he had obtained with the rest of the Apostles is râ—â—stred in the new Testament 1 Cor. 9.24 beare witnesse Know ye not 〈◊〉 the Apostle that they which runne in a race runne all yet â—â—e receiueth the price namely he that runneth to the end So 〈◊〉 saith the Apostle that yee may obtaine How is that that is to the end Runne to the end that ye may obtaine the priâ—â—â— for none are crowned but they that striue as they ought 〈◊〉 doe 2 Tim. 2.5 Now who are they that striue as they ought to doe bâ—â— they that without fainting and failing in the way hold our vnto the end In most miserable case then are they that like 〈◊〉 Church of Ephesus forsake their first loue that is that hauing â—â—ce followed the truth in loue and embraced pure religion â—â—d walked in the paths of righteousnesse doe afterwards fall â—ay and runne themselues vpon the rockes either of errors opinion or of corruption in life Luk 9.62 No man saith Christ that â—â—teth his hand to the plough and looketh backe is apt to the kingâ—â—me of God And the Apostle saith further 2 Pet. 2.21 that it had beene â—â—ter for them not to haue knowne the way of righteousnesse than â—er they haue knowne it to turne from the holy commandement â—â—en vnto them The reason is giuen by the Apostle Heb. 10.26 For if we â—ue willingly after that wee haue receiued the knowledge of the â—th there remaineth no more sacrifice for sinnes 27. but a fearefull king for of iudgement and violent fire which shall deuoure the â—â—uersaries Take heed therefore brethren Heb. 3.12 lest at any time there in any of you an euill heart and vnfaithfull to depart away from 〈◊〉 liuing Lord For wee are made partakers of Christ 14. if we keepe â—e vnto the end the beginning wherewith wee are vpholden Let runne with patience the race all out that is set before vs. â—ur Sauiour Christ did so before vs Heb. 12.2 who for the ioy that was set â—ore him endureed the crosse and despised the shame And shall â—e be weary and faith in our mindes We serue a most bounâ—â—â—ull Lord which giueth vs all things liberally let vs serue â—â—en with all that wee haue Wee serue a most louing Lord no will not change his fauour for euer let vs not serue him â—e a time but for euer And this let vs know for a suretie â—t if at our last end when death doth summon vs to yeeld â—r bodied vnto the graue and our spirits into the hands of â—m that gaue them if then with Paul we can say I haue fought good fight I haue finished my course I haue kept my faith wee all finde more sound ioy and sure comfort herein than in I things else vnder the cope of heauen whatsouer Mat. 24.13 for he that dureth vnto the end he shall be saued saith our Sauiour Christ â—nd againe He that ouer commeth Ap. 2.26 and keepeth my workes vnto â—e end to him will I giue power ouer nations and he shall rule them â—â—th a rod of iron and as the vessels of a potter shall they be broken 27. â—uen as I receiued of my Father 28. so will I giue him my morning â—urre Make an end therefore of your owne saluation Now before wee proceed vnto the manner how wee are to runne in this race and to finish this course a doubt arising from the Apostles exhortation is first to be resolued and answered The Apostle as yee see exhorteth vs to make an end of our owne saluation to runne on the race of righteousness which leadeth vnto saluation outright vnto the end Wheâ—â— upon some doe gather that our freewill is here called vpon that is that wee are not wholly and onely assisted by graceâ— the way of saluation and in the workes that leade thereunto but that it is in vs to consent vnto the grace which is offered and that wee of our selues being holpen with grace by the power of our free will are able to worke the things that aâ—â— good and acceptable vnto God For why else say they doâ—â— the Apostle exhort vs to worke out our owne saluation it â— vs there be no power at all to worke And generally they 〈◊〉 conclude that all admonitions exhortations reprocâ—es â—â—cepts promises and threatnings in the Scriptures are in vaâ—â— if free will in man be not granted by the power whereof 〈◊〉 may together with grace worke that which is good The doubt then is whether this exhortation of our Apostle dâ—â— not implie that we by the power of our free will are able paâ—â— of our selues to make an end of our owne saluation and 〈◊〉 runne the race of righteousnesse which leadeth to saluations The resolution and answer whereunto is that it doth not at 〈◊〉 implie any such thing which yet more cleerely will appeare if first wee shew the friuolousnes of their whole reason draâ—â— from admonitions exhortations c. in generall which 〈◊〉 this If it be not say they in our owne power to doe the thing which is good and whereunto wee are exhorted and adâ—â—nished c. then in vaine are admonitions exhortations prâ—cepts reproofes and the like But see the vanitie of their reason Are not admonitions and the like needfull if it bee 〈◊〉 that it be wholly of grace and no way of our selues to doe those good things whereunto wee are exhorted It is as if they should say If the increase of the earth be wholly the blessing of the Lord then it is not needfull for the husbandman to 〈◊〉 his ground if faith be wholly the gift of God it is not needfull to come to heare the word preached c. for as he giueth corne and wine and oile and all things needfull for this life bâ—â— yet by such meanes as he hath ordained thereunto and as â—his his gift but yet giuen to vs by the meanes of hearing word preached so God worketh in vs both to will and to â—â—e those things whereunto he exhorteth and admonisheth but by the meanes of such admonitions exhortations and like Howsoeuer then it be not in our owne power to doe good things whereunto wee are exhorted in holy Scripâ—â—e yet admonitions and exhortations there vsed are thereâ—e needfull because they are the meanes whereby God worâ—h his graces Againe if wee looke into the booke of God â—e shall easily see that all these things whereunto wee are exâ—ted they are wholly
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
for righteousnesse and saluation let vs runne vnto our Christ 1 Cor. 1.30 for he is made of God vnto vs wisedome and righteousnesse sanctification and redemption Let vs be ready to doe good and to distribute and to procure things honest both before God and men and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward But let no man say in his heart or thinke with himselfe that it is for his righteousnesse and the merit of his workes For if he so iustifie himselfe the Lord shall condemne him and iudge him wicked To cease to doe euill to learne to doe well to seeke iudgement to relieue the oppressed to iudge the fatherlesse to defend the widow to fast to watch to pray to be iust mercifull and liberall to feed the hungrie with our morsells to cloth the naked with our fleece to comfort the sicke and to helpe the troubled in their distresse are all good workes odours that smell sweete sacrifices acceptable and pleasant vnto God Let our faith worke by such loue and let our knowledge bee filled with such fruits of righteousnesse Such workes God accepteth well at our hands though he doe not accept vs for our workes but onely in his well-beloued sonne Christ Iesus In a word let vs alwaies bee occupied in doing that which is good but let vs not repose any confidence of our saluation at all in any good that we doe The last thing which I obserue is the reason why the Apostle counted all outward things whatsoeuer but losse and dung which was for Christ his sake for the excellent knowledge of Christ Iesus that he might winne Christ and that he might be found in him c. Here was his vantage here was his gaine here was his merit and for the gaining of this pearle he would willingly sell or loose all that euer he had But I must deferre to speake of this point at this time O Lord our God graunt vnto vs we humbly beseech thee the grace of thy holy spirit that the bright beames thereof shining into our hearts all mysts of blindnesse darknesse and ignorance may be expelled thence and we enabled to see the mysteries of thy will and the wondrous things of thy law Humble vs ô Lord in our selues we humbly beseech thee that we seeing and knowing our owne vnworthinesse and vnrighteousnesse may sue from our selues vnto thee and in thee may finde rest vnto our soules Encrease ô Lord our knowledge in thee and our obedience vnto thee that our knowledge being filled with the fruits of righteousnesse and our faith working by loue wee may be knowne truely to belong vnto thee LECTVRE LIV. PHILIP 3. Vers 9. And that I may be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through c. IT remaineth now that wee see what it was that the Apostle counted vantage vnto him for which hee counted all things else in the world but losse and dung It was the excellent knowledge of Christ Iesus his Lord that he counted vantage vnto him for which hee counted all things else but losse and dung For the excellent knowledge of Christ Iesus that hee might winne him and that he might be found in him hee thought all things losse and iudged all things to bee dung Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus 3. What the excellencie and vantage is of the excellent knowledge of Christ Iesus Touching the 1. we must vnderstand that there is a threefold knowledge of Christ One by the law in the old Testament another by the Gospell in the new Testament and a third in heauen when we shall see him face to face In the law Christ was figured by the heauenly Manna by the Rocke in the wildernesse by the brasen Serpent by the paschall lambe by the rites and ceremonies and sacrifices of the law Of his comming Iacob spake in the blessing of Iudah Gen. 49.10 and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel Num. 24.17 Of his incarnation and birth of a virgin Esay prophecied Esay 7.14 Of his conception by the holy Ghost Daniel is thought to haue prophecied Dan. 9.24 Of the place of his birth Micah prophecied Micah 5.2 Of his kingdome and gouernment Esay prophecied Esay 9.6.7 Of his preaching and office as he was a Prophet Esay also prophecied Esay 61.1.2.3 Of his infirmities and sorowes and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied Es 53. Yea so full fraught with arguments touching Christ were both the books of Moses and the writings of the Prophets especially of Esay that in this respect it may be well said as I thinke Gal 3.24 that the Law was a schoole-master to bring vs vnto Christ So that ye see Christ might be knowne by the Law in the old Testament But this knowledge of Christ is compared by the Apostle Peter vnto a light or candle that shineth in a darke place 2 Pet. 1.19 An obscure knowledge it is and such as in comparison of the knowledge of Christ by the Gospell is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament where we see plainely that fulfilled which before was prophecied of Christ Iesus There wee know not his person onely that he is the euerlasting sonne of the Father that he is both God and man that he is very God of very God begotten before all worlds that he is very man of the substance of his mother borne in the world perfect God and perfect man subsisting of a reasonable soule and humane flesh but there also we know that he came from the bosome of his father for vs that he made himselfe of no reputation and tooke on him the forme of a seruant for vs that in infirmities and sorowes and sufferings and affections and passions of the minde and in all things he was like vnto vs sin only excepted that he might be mercifull vnto vs that hee humbled himselfe and became obedient vnto the death euen the death of the Crosse for vs that he ouercame the powers of death and rose againe and ascended into heauen for vs that he hath paied the price for our sinnes and freed vs from the bondage of sinne death and the Deuill that he as our Priest liueth for euer and sitteth at the right hand of his father to make continuall intercession for vs that he as our King continually protecteth and preserueth vs that hee as our Prophet by his word the word of our saluation teacheth vs that in him we are accepted and beloued that for him Gods blessings are showred downe vpon vs that he is made of God vnto vs wisedome
to be separated from Christ for their sakes Hee saw and knew what was best for himselfe euen that he should abide in the vine whereinto he was ingrafted Yet as a man forgetting or not regarding that which was best for himself he lookt so much vnto the good of his brethren that hee brake out and said Rom. 9.3 I would wish my selfe separated from Christ for my brethren that are my kinsmen according to the flesh And so should it be euen with all of vs wee should not alwaies looke what is best for our selues but also what is most meete and needfull for Gods glory And though as we heard before it were farre better for vs to bee loosed and to be with Christ in respect of our selues then liue in the body yet are we also to looke what is more needfull for Gods glorie and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body Good for the Church and good for the common-wealth it would bee if men could thus frame their desires not alwaies to runne vpon that which is best for themselues but that which is most for Gods glory and for the good of our brethren For why is it that in Church and in Common-weale things are so farre amisse as they are Wee complaine much and ô things were neuer so badde neuer so much amisse in Church or in Common-weale And where is the cause Euen within our selues Few such parents as was Abraham few such magistrates as was Moses few such ministers as was Paul that so bridle their desires that they preferre Gods glory and the publike good before their owne good The minister now can see and say this were more needfull for the Church but this is better for me more ease for me more commodious for me more pleasant vnto me and blame me not if I most respect that which is best for my selfe indeed the worst for himselfe but the best in his corrupt account The magistrate likewise now can say this and this indeed were best of all for the common good neuerthelesse this is better for mee and neere is my coate but neerer is my shirt and I count him a very foole that is not chiefely wise for himselfe Parents likewise now can say to bestow some of my goods and substance thus and thus were most indeed for Gods glory and for the good of many of Gods children neuerthelesse is more needfull for my children and no man may blame mee if they be the dearest vnto mee if what I haue I keepe for them And thus our desires are carried cleane otherwise then were our Apostles He much desired his owne priuate good but more the glorie of God and the good of others We much desire the glory of God and the good of others shall I say so I wish it might be truely said of many mo that it is but be it so we much desire the glorie of God and the good of others but more our owne priuate good more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended Minister and Magistrate and all of vs must reforme our desires Howsoeuer this or that were best for the Minister in respect of himselfe yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church and set his desires vpon that Howsoeuer this or that were best for the Magistrate in respect of himselfe yet must hee looke vnto that which is more needfull for Gods glorie and the good of the Common-weale and set his desires vpon that Howsoeuer this or that might be best of all for vs in respect of our selues yet if another thing be more needefull for Gods glorie and the good of others we must looke vnto that and set our desires on that Phil. 2.4 Looke not euery man saith our Apostle on his owne things but euery man also on the things of other men Let vs beloued both Minister and Magistrate and all of vs thus doe and whatsoeuer is most for Gods glorie and for the good of his Church let vs most set our desires on that LECTVRE XX. PHILIP 1. Verse 24. Neuerthelesse to abide in the flesh is more needfull for you 25. And this I am sure of that I shall abide and with you all continue for the furtherance and ioy of your faith 26. That you may more abundantly reioyce in Iesus Christ for me by my comming to you againe ANother thing yet there is which here is to be noted and that is that the Apostle saith that it is more needefull for the Philippians that he liue longer then that hee bee loosed Whence I obserue that the long life of the faith full Pastor is very needefull for the Church and the blessing of God vpon it A plaine proofe whereof we haue in the example of Iehoida touching whom it is said 2 Cron. 24.2.17 That Ioash did vprightly in the fight of the Lord all the dayes of Iehoiada the Priest But after the death of Iehoiada came the Princes of Iudah and did reuerence to the King and the King hearkened vnto them and they left the house of the God of their Fathers and serued groues and idols What a blessing of the Lord was here vpon Ioash the King of Iudah and vpon all Iudah by the life of Iehoiada the Priest So long as hee liued Ioash did that which was good in the sight of the Lord and Iudah walked in the waies of the Lord but when hee was dead then Ioash the King and Iudah with him reuolted from the true seruice of the Lord and fell vnto idolatry And therefore the Lord purposing to visite the iniquities of Iudah Psay 3 2. and Hierusalem vpon them threateneth to take away from them the Iudge and the Prophet that is the Magistrate and the Minister as if he should haue said that he would roote out all ciuill gouernment and all ecclesiasticall discipline from amongst them and bring an vtter confusion and desolation vpon them Is it then a plague of GOD vpon a land to take away their Prophets and their Teachers And is it a visitation of the peoples sinnes vpon them By this then ye see that the continuance of the Pastors life among the people is the blessing of the Lord vpon the people I meane the continuance of the good and faithfull Pastors life For otherwise if the Pastor be an idle sheepe-heard one that despiseth his flocke one that cannot or will not feed the tender Lambes of Christ Iesus leade them forth vnto greene pastures and vnto the soft running waters then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard to cut him off from feeding his people And therfore the Lord promising in mercie to visite his dispersed flocke speaketh thus vnto them by his Prophet Behold Ezec. 34.10 I come against