speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble and
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
his comming And not to stand vpon many places when our Apostle here saith if there be any consolation in Christ c. What else is this but an adiuration of the Philippians by these things that they like minded c. Albeit therefore wee are to remit of that which we may do and of that which sometimes ye constraine vs to doe and not to threaten or command but only to beseech you in Christ Iesus yet are ye to take our beseeching of you as a commandement vnto you euen as a deepe charge touching the things whereof we beseech you Let this then beloued teach you how ye ought for your parts to carie your selues towards your Pastors and Teachers Are we in all mildnesse and meeknesse of spirit to deale with you as parents with their children Then are you in all obedience as children to hearken vnto vs as your fathers in Christ Iesus Are we for loues sake to beseech you the things which in Christ we might commaund you Then are yee when wee beseech you to take it as if we commanded as if we charged you and more to be moued therewith then if we commaunded then if wee charged you Of many of you I am so perswaded that the Pastor shall not be more readie to deale with you as a father then ye will be ready to carry your selues towards him as children and that his beseeching of you shall be as if he commanded as if he charged you But for some to what purpose is it to beseech them to reforme any thing that is amisse in them Whether in Christ his steed wee beseech them or in his name we commaund them or out of the law we threaten them they will not come to heare vs they will none of our instructions But I leaue them vnto him vnto whom they stand or fall And I beseech you beloued by the mercies of God to continue in the grace wherein yee stand rooted and built in Christ and stablished in the faith as yee haue been taught in Christ Iesus And let this suffice to bee obserued in generall from the manner of the Apostles exhortation whereby ye see the manner how Pastors ought to labour to keepe their people in holy duties and to represse disorders amongst them and that is by beseeching them in all meekenesse of spirit for all loues sake to doe that which is conuenient Now in particular from so many arguments as are couched in the manner of the exhortation may so many sundrie obseruations be gathered His first argument is if there be any consolation in Christ i. If ye haue receiued any consolation by my ministerie and Apostleship then fulfill my ioy that ye be like minded c. The ground of which argument is that if the Philippians had receiued comfort in Christ by him then ought they likewise at his request thus to comfort him as to be like minded c. Whence I obserue that vnto whom consolation in Christ is ministred of him he that ministred it may require and looke for the like againe For the generall it is so commonly held that it is the saying of euery man that one good turne requires an other and a pleasure shewed requires the like againe And for the proofe of this particular that of the Apostle is not impertinent where hee saith 1 Cor 9.11 If we haue sowne vnto you spirituall things is it a great thing if we reape your carnall things Out of the generall meaning whereof this particular may not vnfitly bee gathered that where spirituall consolation in Christ Iesus hath been bestowed there as other things so comfort againe as it is required may iustly be expected Wretched then is that vnthankfulnesse where hatred is returned for good-will and where the comfort which was ministred is requited with cause of heauinesse And yet what more common than such vnthankfulnesse The Ministers labours for the consolation of his people in Christ Iesus are in too too many places requited with too too great cause of heauinesse Let the faithfull minister now say vnto him that hath receiued great comfort in Christ Iesus by his labours if there be any consolation in Christ if you haue receiued any comfort in Christ Iesus by my ministerie let me beseech you that you set not your affections so much on things which are on the earth that you will bridle your inordinate desires which runne too much after couetousnesse that you will not lend your mony vpon vsurie c. And how seldome doth he receiue this comfort from them againe thus to preuaile with him Nay to his great griefe hee findeth that his words are not esteemed Let it not be so with you beloued but by whose labours ye haue receiued comfort in Christ Iesus let them receiue this comfort againe from you that their holy desires may preuaile with you His second argument is If there be any comfort of loue that is if yee so loue mee that ye desire my comfort in my bonds for the defence of the Gospell then fulfill my ioy c. The ground of which argument is that if the Philippians loued him as he loued them and in their loue of him desired his comfort in his bonds then they should fulfill his ioy c. Whence I obserue that to yeeld vnto the holy desires one of another is an effectuall token of Christian loue in one towards another If yee loue mee saith Christ keepe my Commandements Joh. 14.15 Which place sheweth that so we make proofe of our loue of God if we conforme our selues in obedience to his commandements But more direct to our very purpose is that of our Apostle where he saith to Philemon Philem. 17. If thou count our things common receiue him as my selfe As if he should haue said Let â—his be a token of thy loue towards mee and that thou countest all mine thine and thine mine euen to yeeld to my desire to receiue Onesimus as my selfe This then in part sheweth why it is that we yeeld not to the holy desires of such as would gladly haue comfort of our good euen for want of loue of them If sinners shall entice vs and say Come with vs wee will lay wait for bloud Prou. 1.10.11.12 and lie priuily for the innocent without a cause wee will swallow them vp aliue like a graue euen whole as those that goe downe to the pit c. we are ready enough to yeeld our selues vnto their willes and to runne as fast as they for their liues vnto mischiefe But let the Pastor say to his people If yee so loue mee that ye desire my comfort prophane not the Lord his Sabboths breake off your sinnes by righteousnesse and your iniquities by mercy towards the poore or the father to the childe If thou so loue mee that thou desire my comfort refraine thy feet from euery euill path and walke in the wayes of the Lord or the friend vnto his friend If thou so loue me that thou desire
God submit themselues vnto his will who will dislodge them when it seemeth best to his godly wisdome and in the meane time let them this know and therein comfort themselues that howsoeuer their fight bee long and great yet that the Lord hath so done with their enemies as Iudah dealt with Adonibezek Judg. 1.6 euen cut off the thumbes of their hands and feet that is so abated their power and broken their strength that though they continually assault them yet can they neuer preuaile against them This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come but rather to lesson vs in this that when our glasse is runne and our time appointed of the Lord come we should not then be vnwilling to lay downe our liues but rather bee then glad and reioyce that our warfare is at an end and that wee shall be ioyned with our head Christ Iesus A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect rather to triumph ouer our enemies then to liue still at the staues end with them rather to raigne with Christ in the valley of blessing where there is peace and ioy and life for euermore then to fight vnder Christ in the valley of teares where hee shall beare away many strokes though not any deadly wounds because his life is hid with Christ in God What then should bee the cause why wee should not most willingly lay downe our liues in the time of death Surely in my iudgement it is because in the time of our health wee minde too much earthly things and set our affections too little on the things that are aboue For if in the time of our health our conuersation were in heauen as it should bee wee would most patiently and willingly looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie and when death approched we would cry with the Apostle Come Lord Iesus come quickly To conclude this point therefore when our time appointed of the Lord comes let vs willingly lay downe our liues and let vs be glad and reioyce that our warfare is at an end And to the end that in the time of death we may do so let our conuersation in the meane time in the time of health be in heauen let vs set our affections on the things that are aboue and not on the things which are on the earth For he longed after all you c. In these words the Apostle setteth downe the cause why he now presently sent Epaphroditus vnto the Philippians and did not stay him till either Timothie or himselfe should come vnto them The cause was as appeareth by the Apostle because Epaphroditus greatly longed it is not said after his owne people and them of his owne familie but because he longed after the Church at Philippi neither so onely but after all the Church at Philippi neither did he onely long after them all but so he longed that he was full of heauinesse till he might come vnto them And why did he so long after them that he was full of heauinesse till he might come vnto them The Apostle saith because the Philippians had heard of his sicknesse Epaphroditus then longed after all the Church at Philippi and was full of heauinesse till he might come vnto them and therefore the Apostle sent him presently vnto them and againe Epaphroditus knew that the Philippians had heard of his sicknes and therefore he longed after them all and was full of heauinesse till he might come vnto them To knit vp then both the causes in one and to gather the summe of all the cause why the Apostle sent Epaphroditus now presently vnto them was because Epaphroditus hauing heard that the Philippians knew of his sicknesse longed greatly after them all and was full of heauinesse till he might come vnto them and comfort them ouer his sicknesse lest they should be swallowed vp of too much griefe for both Pauls bands and his sicknes Here then I note what mutuall loue and affection there should be betweene the Pastor and his people euen the like that was betweene Epaphroditus and his people of Philippi The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart and againe the peoples trouble of minde or affliction of bodie should be the Pastors anguish of soule and vexation of spirit So it was betweene Epaphroditus and his Church at Philippi as here we see and so it was betweene Paul and all the Churches at least on his part as himselfe witnesseth saying that such was his care of all the Churches 2 Cor. 11.29 that if any were weake he was also weake and if any were offended he also burned And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day But such examples are not euery where with vs nay in too many places with vs the Pastor cares not if he may haue their fleece though hee neuer see or heare of his people and flocke and againe in too many places the people care not if they may haue their forth in their owne delights and desires though they neuer see or heare of their Pastor Yea so farre are they from this sympathie and mutuall loue and affection one towards another that so the one may haue his profit and the other their pleasure they are not much touched without any further respect either of other Well it should not be so but the ioy of the one should be the ioy of the other and the griefe of the one should be the griefe of the other Now here happily it may be demanded why either Epaphroditus or the Philippians should be so full of heauinesse and take the matter so much to heart seeing his sicknes which was the cause of all this heauinesse came vnto him by the will of God and his gracious prouidence Whereunto in one word I answer that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another not any argument of their ignorance or doubt of Gods prouidence in his sicknesse Our Sauiour Christ as we read groned in the spirit and was troubled in himselfe Joh. 11.33 and wept for the death of Lazarus This shewed his great loue of Lazarus as the Iewes very well gathered saying behold how he loued him 36. but will any man gather hence that he knew not or doubted of Gods prouidence in his death Nay himselfe plainely said in the beginning of that chapter that that sicknes was not vnto death but for the glory of God that the sonne of God might be glorified thereby So that albeit he knew that his death was by Gods prouidence God so prouiding that his Sonne might thereby be glorified yet such was his loue towards him that
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
blessings of health wealth strength libertie and the like so farre as he seeth it to be good and needfull for vs. So that in the blessing of grace all these things are giuen as in the cause Now in the blessing of peace are giuen all the good things themselues which proceed from that cause whether they bee spirituall graces or temporall blessings For so I vnderstand and conceiue hereof that in the blessing of peace are giuen all things whatsoeuer are either certaine tokens or probable signes of peace with God So that the spirituall graces of God being certaine tokens of our peace with God and the temporall blessings of God being probable signes thereof as aduersitie and trouble are probable signes vnto man of Gods displeasure euen all these are giuen in the blessing of peace What blessing then of God can wee wish or pray for to our brethren which is not treasured vp in the blessings of grace and peace the one being the fountaine of all good things and the other being the good things themselues the one releasing vs from sinne the other freeing vs from an euill conscience the onely two Fiends that trouble and torment vs Will yee then learne in a briefe and short summe to comprehend whatsoeuer blessing is needful to be praied for for your brethren I think ye will be willing for long praiers either for them or for your selues is very wearisome vnto you pray then for grace and peace vnto them First for grace then for peace for vnto whom grace is giuen peace shall be granted but if grace bee not first peace shall not follow no more then the streames runne where the fountaine is dried vp 2. In this Apostolicall salutation I obserue a most euident testimonie of the Apostles loue towards the Philippians and consequently of their loue toward their brethren that vse it For beloued how can I giue a better testimonie of my loue towards you then if with the Apostle I say vnto you Grace be with you and peace from God our Father c. Can I pray better for you then when I pray that the grace of God may abound towards you that the loue of God in Christ Iesus may be manifest in you Can I wish you better then when I wish that you may haue peace with God peace within your selues peace one with another Can I desire better things at the hands of God for you then that the grace of God may continually preuent and follow you and that thence all spirituall graces and temporall blessings may be ministred vnto you both for this life and that that is to come Or can mine affection of loue bee more enflamed towards you then when thus I poure out my soule for you that so by grace ye may be released from sinne and the punishment thereof and by peace from the pitifull throbbes of a tormenting conscience Did not Moses and Iosua and Samuel and Dauid and Daniel and the rest of the Prophets thus manifest their loue vnto the people of God by praying for them and wishing all good things vnto them Did not our blessed Sauiour thus shew his loue towards his Apostles and all them that should belieue through their preaching when hee made that long praier for them Ioh. 17. And thus should wee testifie our loue vnto our brethren euen by Christian salutations holy praiers and heartie wishes for grace and peace vnto them from God c. But such testimonies are not now common Nay hee that shall now giue such a testimonie of his loue vnto any of his brethren by such a forme of salutation he shall be sure to be noted for his paines and odiously to be traduced Whereof as I see no reason so neither do I think it meet that this be the forme of salutation whatsoeuer be the subiect and matter of our writing But to let that passe is it not so that there are strifes debates enuyings hatreds contentions and diuisions amongst vs Is it not so that we wound kill one another if not with swords yet with tongues whet like swords fastening lies and slaunders and suspitions one vpon another Is it not so that we rather eate and deuoure one another then wish one an others good yes surely the godly man may now sorrow with Dauid and say woe is me that I am constrained to dwell with Mesech Psal 120.4.5.6 and to haue mine habitation among the tents of Kedar My soule hath long dwelt among them that be enemies vnto peace I labour for peace but when I speake vnto them thereof they make them readie to battell And is it so with vs and can wee say that wee are so affectioned one vnto another as that wee wish grace and peace from God one vnto another Nay well may wee flatter our selues but in truth we cannot say so For as they onely loue God that loue their brethren so they onely wish peace from God vnto their brethren that loue to liue in peace with their brethren Beloued wee are brethren why should we then striue one with another Why then should there be heart-burnings in one against another Rather we should be at peace one with another and wish grace and peace from God one vnto another Thus did the Apostle and herein left an example for vs to follow that as he walked in loue towards all the Saints in Christ Iesus so we also should walke in loue one towards an other Let therefore the same minde bee in vs that was in our Apostle and let vs from our very soules wish grace and peace from God one vnto another Let our greetings be with holy praiers for abundance of al the Lords mercies vnto our brethren and so let vs testifie our louing affection towards them 3. In this Apostolicall salutation I obserue a briefe sum of Christian religion in the vsing whereof we shew forth a most notable testimonie of our faith I can only note the points of Christianitie briefly which it conteineth and must leaue the serious consideration and meditation of them vnto your selues The 1. point is that all blessings whether spirituall graces or temporall blessings bestowed vpon vs are from God the father by Iesus Christ his sonne So also saith the Apostle Iames saying Euery good giuing and euery perfit gift is from aboue Iam. 1.17 and commeth downe from the father of lights with whom is no variablenesse neither shadowing by turning And so wee confesse when we pray for grace and peace whereby all blessings are signified vnto our brethren from God our Father c. His name therefore for euery blessing we haue is to be blessed and praised for euer and that song of Dauid is of all Gods children to be taken vp Praise thou the Lord ô my soule Psal 103. and all that is within me praise his holy name praise the Lord ô my soule and forget not all his benefits c. The second point is that onely God is to be prayed vnto