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
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
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
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
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
or proude or forgetfull of our Christian duties neither let penury and want make vs murmure or faint or cast vs downe through heauinesse Let vs walke constantly in both in both let vs be content and in both walke in those holy waies which God hath ordained vs to walke in If we can once take out this lesson it will bring with it such a Christian perfection that we shall not be to seeke almost in any point of Christianitie Let vs therefore apply it and as we grow either in wealth or in want let vs thinke on it that daily more and more we may know to be abased and to abound and that daily more and more we may be instructed euerie where and in all things both to be full and to be hungrie to abound and to haue want LECTVRE XC PHILIP 4. Verse 13. I am able to do all things through the helpe of Christ which strengtheneth me 14. Notwithstanding ye haue well done that ye did c. I Am able to do all things c. We haue heard what things the Apostle assumed to himselfe and they were great things as that he had learned to be content with his estate whatsoeuer it were that he knew both to be abased and to abound that euery where and in all things he was instructed both to be full and to be hungrie both to abound and to haue want Now lest he should seeme to boast too much of himselfe or to giue others occasion of boasting themselues he giueth the whole glorie of all that he is able to do in all the things that he speaketh of vnto Christ that enableth him thereunto For the better vnderstanding of which words first it will be needfull to cleare them from that sence whereunto some wrest them For thorow the malice of Satan no doubt either blinding the eyes of our Aduersaries that they should not see the truth or hardening their hearts that they should peruert the waies of truth these words which by our Apostle are added lest he should seeme to boast too much of himselfe are wrested by our aduersaries vnto the greatest boast of mans perfection that can be these words wherein our Apostle giueth all glorie vnto Christ are drawne by our Aduersaries vnto the glory of man and his perfect obedience For to proue that man in this life is able perfectly to fulfill the Law of God they alledge this place as making to that purpose where it is said I am able So that they giue this meaning of these words I am able not onely to be abased and to abound c. but generally I am able to do all things euen all things that the Law requireth through the helpe of Christ which strengtheneth me is if he helpe and strengthen me by his grace that what abilitie I want in my selfe may be supplied by him And hereupon they conclude that man regenerate is able by the grace of Christ working together with him and strengthening him perfectly to fulfill the whole Law of God Whereby how much they peruert the meaning of the Apostle in this place we shall easily perceiue if we looke but a little into the doctrine which hence they deliuer For who is he that is able to loue the Lord his God with all his heart with all his soule with all his minde and his neighbour as himselfe And yet this the Law requireth Deut. 6.5 saying Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might and Leuit. 19.15 Thou shalt loue thy neighbour as thy selfe Againe who is he that is able to continue in all things that are written in the Booke of the Law to do them Deut. 27.26 And yet the Law saith Cursed is euerie man that continueth not in all things that are written in the booke of the Law to do them Againe who is he that doth good and sinneth not Iames 3.2 1. Iohn 1.8 In many things saith Iames we offend all And Iohn If we say that we haue no sin we deceiue our selues and the truth is not in vs. And sinne we know is the transgression of the Law 3 4. so that whosoeuer sinneth transgresseth also the Law We know in part 1. Cor. 13.9 saith the Apostle we prophesie in part Now as is our knowledge so is our faith our loue our obedience For so long as we are clothed with the earthly house of this tabernacle as our knowledge is vnperfect so our faith our loue and our obedience are vnperfect Yea in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit and the better we are the sharper oftentimes will the combate be Who is he then that is able in this life perfectly to fulfill the Law of God Vnto Christ Iesus God gaue the Spirit without measure and he was able perfectly to fulfill the whole Law of God and did fulfill it for vs that the righteousnesse of the Law might be fulfilled in vs and we might be made the righteousnesse of God in him But vnto vs I meane euen vnto the most regenerate and sanctified man the Spirit is giuen onely by measure so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed thereby but oftentimes prickes they haue in the flesh and messengers of Sathan to buffet them How farre off then are the best from perfectly fulfilling the whole law of God Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without reproofe as Zacharie and Elizabeth and others to haue sought the Lord with their whole heart as those godly Kings Dauid Asa Iosiah c. But we must vnderstand that as Ieroboam and others are said not to haue followed the Lord with their whole heart because they made worshipped other gods so those godly kings are said to haue sought the Lord with their whole heart because they haue the honor which was due vnto God to him alone and that Zacharie and Elizabeth were onelie in comparison of others said to haue walked holily vnblamably before men For if their waies should haue bin examined before the Lord then that of the Prophet should haue bene found true In thy sight O Lord Psal 143.2 shall no flesh liuing be iustified and well might that of Eliphaz vnto Iob haue bin said of them What is man that he should be cleane Iob 15.14 and he that is borne of woman that he should be iust Behold 15. he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight how much more is man abhominable and filthie 16. which drinketh iniquitie like water In a word not any of the sonnes of men that euer were since the fall of man or are were or are able to fulfill the law of God but onely vnperfectly and not in any sort perfectly otherwise then by imputation Christ his perfect obedience
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
namely if Christ be vnto vs both in life and in death aduantage Secondly that the vantage whereof we are to make reckoning in our life is that Christ Iesus may bee glorified by our life And thirdly that the vantage whereof we are to make reckoning in our death is that Christ Iesus may be glorified by our death Now vpon this occasion that hee had said that hee was very indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage the Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and answereth it in these words And whether c. Which words I know are diuersly read but the words bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which followeth Now when hee saith Whether to liue in the flesh ye must vnderstand that to liue in the flesh and to liue after the flesh are much different For to liue after the flesh is to follow the filthie lusts of the flesh and to liue in the flesh is onely to liue in this fraile bodie The doubt then is whether to liue in the bodie were profitable for him and what to choose life or death were best for him And the answere is that he knoweth not what to choose life or death Being in his case in prison a man would haue thought this choise would not haue been hard Yet he being in prison saw such comfort in death and such ioy in life that hee knew not which rather to choose And such loue did hee beare towards the Philippians that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to choose Whence I obserue first the great loue which ought to bee in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauines it should much perplexe him what to choose his or their present comfort Yee know that of Moses Exo. 32.32 where he prayed the Lord either to pardon his people their sinne or to raze him out of the booke of life And that of Paul Rom. 9.3 where hee wished himselfe to bee separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that hee could not be razed out of the Booke of life and the other that hee could not bee seperated from Christ onely therein they shewed how greatly Gods glorie in the peoples good And true is that of the Apostle 1 Cor. 13.5 that Loue seekes not her owne things but the things of others Whence yet I doe not inferre that the Pastor for loue of his people should in case of his saluation wish his own vtter rection rather then that his people should not be gained vnto Christ But this I say that euen in case of his and their saluation for the loue of his people hee is to be perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort should bee gained by his present dissolution yet their saluation should be furthered by his longer continuance in the bodie A poynt which doth not much perplexe many Pastors For too many such there are as neither caring for their own saluation nor their peoples looke onely to fleece them but neuer care what become of them A point which might be much enlarged but not so fitly in this place If the vrging of it might concerne any here I beseech them in the feare of God to thinke further of it with themselues The second thing which here I obserue is this that if we bee at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery hand that neither we desire to die in respect of the griefes of this life nor to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison and of the brethren none assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life he might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then such ioy and comfort he found on euery side which way so euer hee lookt to life or death that hee knew not whether of them to choose And where was the reason Though his case were hard yet hee was at peace with God and had faith and a good conscience Farre otherwise it is with many in our daie who see nothing but matter of discontentment and discomfort both in life and in death If either promotion fall not vpon them according to their desire or if crosses fall vpon them otherwise then they desire then they grow male-contented they care not to liue and yet they ioy not in death Such are they that minde earthly things but minde not the things of God Let vs seeke to be at peace with God let vs trust perfectly in Christ Iesus let vs keepe a good conscience in all things and this shall make both life and death comfortable vnto vs. LECTVRE XVIII PHILIP I. Verse 21. And whether to liue in the flesh were profitable for me and what to choose I know not NOw vpon this occasion that hee had said that he was verie indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage The Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and also answereth it in these words And whether c. And secondly hee bringeth reasons for either part first that in respect of himselfe it were better for him to choose death verse 23. Secondly that in respect of the Philippians it were better that hee chose life verse 24. So that the strait was hard whether for his owne greater good he were now to chuse death or for their greater good he were to chuse longer life The words where the doubt is moued are diuersly read but they bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which folâ—oweth The doubt is whether to liue in the flesh or in the bodie were profitable for him and what to chuse life or death but was in a wonderfull strait betweene the two Being in his case in prison a man would haue thought this choise would not haue beene hard Yet he being in prison saw such comfort in death and such ioy in life that he knew
not which rather to chuse And againe such a loue he did beare towards the Philip. that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to chuse that which should be to his greater comfort or that which should bee to their greater profite Whence first I obserue the great loue which ought to be in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauinesse it should much perplexe him what to chuse his or their present comfort and good Exo. 32.32 Ye know that of Moses where he prayed the Lord either to pardon the people that had sinned or to raze him out of the booke of life and that of Paul Rom 9.3 where hee wished himselfe to be separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that he could not bee razed out of ahe booke of life and the other that hee could not be separated from Christ but therein they shewed abundantly how greatly they loued their people and desired their saluation Neither yet doe I here teach that the Pastor for loue of his people should in case of his saluation wish his owne vtter reiection rather then that his people should not be gained vnto Christ But this I say that euen in case of his saluation and theirs for the loue of his people hee should oftentimes bee perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort might be gained by his present dissolution yet their saluation may bee furthered by his longer continuance in the bodie A point which doth not ouermuch perplexe many Pastors in our day for too many such there are as neither caring for their owne saluation nor for their peoples looke onely to fleece them but neuer care else what become of them Which point might be much enlarged if the place were conuenient If the pressing of it might concerne any here I beseech them in the feare of the Lord to thinke farther of it with themselues The second thing which hence I obserue is this that if we be at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery side that neither we desire to die in respect of the griefes of this life nor yet to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison for the defence of the gospell wherein none of the brethren assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life hee might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then which way so euer he lookt to life or death such ioy and comfort hee saw in both as that neither the griefes of life made him to wish death nor the feare of death made him to wish life And where was the reason Though his case many waies were hard yet was hee at peace with God through Iesus Christ his Lord he was strong in the faith of Christ Iesus whom God set forth to be a reconciliation through faith in his bloud and he had the testimonie of a good conscience that in all simplicitie and godly purenesse he had his conuersation in the world And therefore neâ—ther for the griefe of life nor for the feare of death wished he the one or the other but as either might make more for Gods glory he was indifferent vnto either Farre otherwise it is with many in our day who see no thing but matter of discontentment and discomfort both in life and in death for so it is with many of vs that if either promotion fall not vpon vs according to our desire or if crosses fall vpon vs otherwise then we desire then we grow male contented we take no ioy in our life and sometimes we hasten our owne death And againe many of vs if any way we be summoned vnto death by sicknes by the sword by the pestilence or any other way we so shrugg and shrinke for feare of death that like vnto Nabal if we surmise any danger of death by and by our hearts faint and die within vs 1 Sam. 25.37 and we become like stones No comfort or contentment a great many of vs finde either in death or in life but what through griefe of the one and feare of the other wee are often out of loue with the one and with the other And the reason is plaine for it is because we are not at peace with God nor haue the mysterie of faith in a good conscience We feele no comfort in our God through our reconciliation by Iesus Christ wee want a sound and a liuely faith whereby we should take hold of the promises of God made in Christ Iesus and a bad conscience so troubles vs that all is disquieted within vs. And therefore we finde no comfort or contentment in life or in death but discomfort and discontentment in both Will we then finde comfort and contentment in both whatsoeuer our state outwardly be Let vs labour to be at peace with God let vs trust perfectly in Christ Iesus let vs keep a good conscience in all things and this shall make both life and death comfortable vnto vs whatsoeuer our outward estate be both life and death shall be comfortable vnto vs if we haue peace with God and faith and a good conscience And let this suffice to be obserued from the doubt which the Apostle moueth where he professeth that he knowes not what to chuse life or death And why knew he not what to chuse life or death The reason hereof in the words following is said to be because on both sides there were such reasons on the one side to chuse life and on the other side to chuse death that he was in a wonderfull strait on both sides For saith hee I am greatly in doubt or I am in a wonderfull strait on both sides on the one side desiring to be loosed from the prison of this bodie or to depart out of the earthly house of this tabernacle for so the word may be taken actiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passiuely and to be with Christ where he sitteth at the right hand of God which saith he is best of all viz for me neuerthelesse on the other side knowing that for me to abide in the flesh and to liue longer in the bodie is more needfull for you that yee may enioy the fruit of my ministerie The former reason concerneth himselfe and his owne good the latter concerneth the Philippians and
matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
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
that they were to continue for euer yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh for they being onely shadowes of good things to come when Christ which was the bodie figured by those shadowes came they had an end and were abolished as the Apostle shewes at large in the Epistle to the Hebrues And albeit there were not wanting both of the Iewes and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ Act. 15.1.28 and vrged it as necessarie to saluation yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision or with the law nay the Apostle plainely telleth the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing 4. and againe that whosoeuer are iustified by the law they are fallen from grace In both which places the Apostle shewes that to ioyne with Christ circumcision or the law as things necessarie to saluation is not onely vnprofitable but also hurtfull Yea now that Christ Iesus is come in the flesh in him neither circumcision auaileth any thing Gal. 5.6.6.15 nor vncircumcision but onely a new creature regenerated by faith which worketh by loue Yea but here the question happily will be asked touching circumcision why it was abolished seeing it was a seale of the righteousnesse of faith Rom. 4.11 as the Apostle witnesseth If it had beene a seale of the righteousnesse of the law it might very well haue beene thought that when the claime of righteousnesse by the law ceased then the seale thereof should likewise be abolished But being the seale of the righteousnes of faith it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished I answer 1. out of the Apostle that he doth not simply say that circumcision was a seale of the righteousnesse of faith but of the righteousnesse of the faith which Abraham had when he was vncircumcised Now what was the righteousnesse of his faith Surely other then that which is now our righteousnesse of faith For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh and this is our righteousnesse of faith But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should afterwards come in the flesh and this was his righteousnesse of faith Right therefore it was that when the promised seede which he beleeued came in the flesh the seale of this righteousnesse of his faith should be abolished euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement when all things shall be accomplished and we shall see him face to face euen as he is Againe vnto the very question it selfe why circumcision was abolished I answer that it was most needfull Gal. 5.3 because euery man that is circumcised is bound as saith the Apostle to keepe the whole law Wherevpon else where the Apostle calls circumcision a bondage Gal. 2.4.4.4.5 in which bondage they were kept vntill faith came But when the fulnes of time was come God sent forth his Sonne made of a woman made vnder the law that he might redeeme all which were vnder the law and he tooke all the ceremonies and rites that were against vs out of the way and fastned them on his crosse Thus then yee see the abolishing as of all the ceremonies rites sacrifices of the law so of carnall circumcision after that faith came that is after that we began to beleeue in Christ Iesus manifested in the flesh I know not whether I speake so plainely of these things as that ye do conceiue me neither know I how to speake more plainely Consider how they arise from the place we now handle and they will be so much the more easie to be vnderstood If now yee aske me whether circumcision be quite and vtterly now abolished so that nothing thereof remaineth I answer that the ceremonie of the circumcision of the flesh is vtterly abolished so that nothing of the ceremonie now remaineth But that which was morally signified thereby to â—it regeneration and the circumcision of the heart from all euill and wicked affections that is that which when the ceremonie was in vse was most accepted and that still remaineth and this is that which I should now secondly haue obserued from these words if the time had giuen leaue LECTVRE LI. PHILIP 3. Vers 3. For we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh IF now againe yee aske mee whether Circumcision be quite and vtterly so abolished as that nothing thereof remaineth I answer that the circumcision of the flesh is quite and vtterly abolished so that since faith came that is since we began to beleeue in Christ manifested in the flesh iustified in the spirit and receiued vp into glory nothing at all of that ceremonie remaineth But euen then when the ceremonie was in vse both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signification vnto that people of the Iewes which was farre and incomparably more accepted with God then was the ceremonie it selfe whatsoeuer it was This we may plainely see and perceiue by those manifold increpations so often vsed in the writings of the Prophets when obseruing the ceremonie commanded the Iewes neglected that morall vse thereof which they should especially haue regarded Esay 1.11 I am full saith the Lord of the burnt offering of rammes and of the fat of fed beasts and I desire not the bloud of bullockes nor of lambes nor of goates Bring no mo oblations in vaine 13. incense is an abomination to me c. Againe Amos 5.21 in another place he saith I hate and abhorre your feast daies and I will not smell in your solemne assemblies though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts Amos 5.22 What then Did not the Lord desire the bloud of bullockes nor of lambes nor of goates Did he not regard burnt offerings peace offerings and meat offerings Were the sabboths and new moones and feast daies such things as in which he tooke no pleasure at all No doubt but the Lord had commanded all these things whereof the Prophets here speake in his law giuen by the hand of Moses as might easily be proued out of the bookes of Numbers and Leuiticus And this was it that the hypocriticall Iewes stood vpon with the Prophets saying that they kept the law of God duely because they obserued the outward ceremonies sacrifices commanded in the law But this was that that the Lord by his Prophets reproued in them that they neglected that morall vse of those things which they
yeares old neither the deadnesse of Sarahs 〈◊〉 neither did he doubt of the promise through vnbeleefe wâ—â—â—â— note by the way how doubting is termed vnbeleefe 20. but 〈◊〉 strengthned in the faith and gaue glory to God being fuâ—y assured that he which had promised 21. was also able to doe it He then being faithfull which hath promised saluation to all them that beleeue in his name we may and ought to be sure of our saluation To conclude therfore this point beware lest at any time 〈◊〉 be deceiued by such as out of this or the like places of scripture would perswade you that ye ought to doubt of your saluation Neither this nor any other place makes for it but the whole course of Scripture makes against it Let vs withoâ—â— Apostle labour if by any meanes we may attaine c. and let 〈◊〉 follow if we may comprehend not doubting of it but running through all difficulties euen with all eagrenesse Let vs 〈◊〉 lawfully and as we ought to doe that we may be crowned and let vs keepe fast the profession of our hope without waâ—ering because he is faithfull that hath promised Now in that he addeth if I may comprehend euen as I 〈◊〉 comprehended of Christ Iesus the Apostle signifieth his earnâ—â—â— desire to come vnto the perfect knowledge of Christ Iesus that he may know fully euen all the riches of wisdome and knowledge and righteousnesse and saluation that are hidâ—â—â— him For he saith that he followeth and earnestly laboureâ—◠〈◊〉 comprehend the knowledge of Christ Iesus euen as he 〈◊〉 comprehended and knowne of Christ Iesus which is moâ—â— perfectly Psal 139.1.2.3.12.14.15 For he knoweth his downe-sitting and vprising he vâ—derstandeth his thoughts a farre of he is about his path and aâ—â—â— his bed and spieth out all his waies there is not a word a 〈◊〉 tongue but he knowes it wholly he hath possessed his reines câ—â—â—red him in his mothers wombe his eyes did see him when he wa◠〈◊〉 without forme and in his booke were all his members written 〈◊〉 day by day were fashioned when as yet there was none of them â—he climbe vp into heauen if he lye downe in hell if he take â—e wings of the morning and remaine in the vttermost parts 〈◊〉 the sea if he say the darknesse shall hide him still he knowâ—â—h him altogether Yea he sanctifieth him throughout in spirit â—â—d soule and bodie and so likewise knowes him throughout â—â—en most perfectly And euen such a perfit knowledge â—ould he haue of Christ Iesus that he might be able to comâ—â—ehend with all Saints what is the bredth and length and depth 〈◊〉 height of him and that he might know the loue of Christ which â—â—asseth knowledge that so he might be filled with all fulnesse of â—od Whence all Christians are lessoned to labour and striue 〈◊〉 the whole course of their life vnto perfection vnto perfeâ—tion in the knowledge of Christ vnto perfection in obediâ—nce vnto Christ vnto the perfection of mortification in â—heir earthly members by the vertue of Christ his death â—nd vnto the perfection of holinesse and righteousnesse by â—he vertue of Christ his resurrection True it is that wee â—annot attaine vnto perfection in any of these things in â—he knowledge of Christ or in obedience vnto his will â—r in dying vnto sinne or in liuing vnto God The Apostle â—ould not and how then should wee being compassed with no fewer infirmities then he was and being strengthâ—ned with no more powerfull assistance of the spirit then he was But yet we are to labour that our vnderstandings may bee perfectly instructed in all wisdome and spirituall â—nderstanding that our wills may be perfectly conformed vnto Gods will that our affections and the lusts of our flesh may be perfectly subdued vnto the spirit and that we may be perfectly renued in the spirit of our mindes So we are exhorted when it is said Mat. 5.48 Bee yee perfit as your Father which is in heauen is perfit and againe when it is said Bee yee holy for I am holy 1 Pet. 1.15 bee yee holy euen in all manner of conuersation And to the same purpose it is said That euery man that hath hope in IESVS CHRIST purgeth himselfe euen as hee is pure 1 Ioh. 3.3 In all which places the Holy Ghost doth not shew vnto vs what perfection or holinesse or puritie is in vs euen the best of vs but that we should labour and striue vnto this that we may 〈◊〉 perfit as God is perfit holy as God is holy pure as God iâ— pure The reason is because God hath chosen vs in Chrâ—â—â— Iesus that we should be holy and without blame before him iâ— loâ—â— We must not therefore stand at a stay Eph. 1.4 or thinke it enough that we are before many of our brethren in knowledge 〈◊〉 righteousnesse or holinesse but as it is said of Christ Iesus 〈◊〉 he increased in wisdome and stature and in fauour with God 〈◊〉 men so we must increase and grow daily from knowledge 〈◊〉 knowledge from strength vnto strength from grace vnto grâ—â—â— vntill we become perfit men in Christ Iesus But is it not with vs as it was with the stiffe-necked Iewes Moses and the Prophets ceased not to teach them out of the law what they should doe but they would not hearken 〈◊〉 obey now the Ministers of Christ Iesus and dispensers of holy mysteries teach vs out of the Law and Prophets out of the holy word of life what we should doe but who doâ—â— heare or obey If we should seeke one by one to finde the count should we finde one man of a thousand that followeâ—â— after perfection in the knowledge of Christ and obedience to his will or that hungreth in his soule to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdome and spirituall vnderstanding We grow indeedâ— and we grow to perfection but thus we grow from bad to worse and we come to perfection in sinne and wickednesse Men neuer more skilfull to deceiue to oppresse to circumuent one another and vnder the hypocriticall shew of holinesse to practise all kinde of wickednesse He that was vniust is vniust still and he that was filthy is filthy still he that stole stealeth more he that gaue his money vpon vsurie giueth more Yea he that went vp with vs vnto the house of God he will goe vp no more he that feared an oath will now sweare lustily and he that seemed to make some conscience of his wayes is now quite turned out of the way So that our growing is from bad to worse and which is worse from better to worse Insomuch that the Lord may seeme to haue dealt with vs as he dealt with those of whom the Apostle writeth to the Romanes Rom. 1.28 as we haue not regarded to know God so he hath deliuered vs vp vnto a reprobate minde We haue despised the riches 〈◊〉
his owne sake or for the supplie of his want by their liberalitie so neither this his commendation of their liberalitie from the first vnto the last was for his owne sake or that he desired a new gift of them but both the one and the other was for their sakes and that in both he regarded the fruite which might further their reckoning This I take to be the generall purpose of the Apostle in these words Now come we vnto a litle more particular examination of them And ye By this that he saith ye also c. he meaneth that not onely he and the other Churches of Macedonia but they also knew this that he now speaketh what namely that in the beginning of the Gospell that is at my first coming into Macedonia and preaching the Gospell vnto you for he speaketh not simply of the beginning of the Gospell but of the beginning of the Gospell in that countrie of Macedonia whereof Philippi was the chiefe citie Act. 16.12 and the first place that we reade he preached in in that countrey This then saith he ye know that at my first coming and preaching of the Gospell vnto you when I departed from Macedonia that I might preach in other countries also no Church of all the other Churches of Macedonia neither Thessalonica nor Amphipolis nor Apollonia nor any of the rest communicated with me concerning the matter of giuing and receiuing but ye only Where first in that he saith when he departed c. hence some gather that his manner was where first he preached the Gospell to take nothing of them till his departure from them and then to take of them sufficient for his iourney to the next place and for his prouision there till he should depart from them Secondly in that he saith no Church communicated with him concerning the matter of giuing c. his meaning is that whereas he had bestowed on the other Churches spiritual things he had not as had bene meete receiued of them againe temporall things The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out and their receiuings in that when they make their counts there may be a proportion in those things So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion that as he had ministred vnto them spirituall things so they should haue ministred vnto him of their temporall things Thirdly in that he saith but ye onely he commendeth them aboue the rest of the Churches of Macedonia In the next verse when he saith For when I was in Thessalonica he addeth this farther to the commendation of the Philippians for their liberalitie that besides their liberality at his departure from them when he was in Thessalonica the metrapolitan city of Macedonia and they had heard that he hauing passed through Amphipolis and Apollonia and being now in Thessalonica none communicated vnto him they sent vnto him once and againe while he was there to supply his necessitie In the verse following when he saith not that I desire c. his meaning is as he said verse 11. that he speaketh not this he commendeth them not thus because he now or at any other time desired a gift of them so much for his owne sake and for the supply of his owne wants but to signifie the very true cause of his reioycing verse 10. and the very true cause of this his commendation of them he saith but I desire the fruite whereby he signifieth that the principall thing which he regarded in their gifts and liberalitie was the fruite which should follow thereupon to further their reckoning for that the Lord in that day should reckon this to their vantage and accept it for good payment The phrase of speech here vsed is likewise borrowed from the merchants counting booke for as in case of the debt of a great summe of money vnto a merchant the more money that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in Gods booke the more their reckoning was furthered with God who reckoned that to their fruite which they did vnto him So that the cause of his reioycing and commending their liberality principally was because of the fruite which thence redounded vnto them from God who would recompence it in the heauens into their bosomes and accept it in mercie as some acquittance of their debt This I take to be the true meaning of these words And now that we vnderstand the meaning of the Apostle in these words let vs see what profitable notes we may gather hence for our farther vse And ye Philippians In that the Apostle saith that when he departed from Macedonia none of the other Churches of Macedonia but the Philippians onely communicated to his necessitie hence it may seeme might be obserued an example of great ingratitude in those Churches that withheld their temporall things from the Apostle when he had ministred vnto them spirituall things But I dare not altogether so iudge them because of that notable testimonie which our Apostle giueth vnto them in the latter to the Corinthians Where he proposeth their example vnto the Corinthians 2. Cor. 8.1.2.3.4 thereby to stirre them vp to the reliefe of the poore Saints and testifieth that in their most extreme pouerty they were richly liberall that beyond their power they were willing and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints A rare example of great piety and very tender compassion So that I impute their not communicating vnto the Apostles necessity at this time rather vnto forgetfulnes and some want of care for this time which was sometime the fault of the Philippians as we heard before then vnto vngratefulnesse or any such notorious fault The Apostles purpose I take rather to be to commend the Philippians then deepely to censure the other churches In this then that he saith that when he departed from Macedonia no church c. I note the thing for which he commendeth the Philippians aboue the other churches of Macedonia which was the performance of that Christian dutie towards him to minister vnto him temporall things when he had bestowed on them spirituall things Whence I obserue this lesson for vs that where spirituall things are bestowed vpon vs there we should minister temporall things where the Minister teacheth vs with the word there we should make allowance of maintenance vnto him Which point the Apostle proueth at large in the former to the Corinthians and by many arguments as first by an argument taken from Souldiers 1. Cor. 9.7 Who saith the Apostle goeth a warfare any time at his owne cost How much more should they that fight the Lord his battels fight them at the churches cost Secondly by an argument taken from planters