My brethren saith the Apostle be not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding be of a ripe age The Apostle had before signified his owne minde of praying and speaking in strange tongues without vnderstanding and in a knowne tongue with vnderstanding therein taxing their too great admiring of strange tongues and too little regard of knowledge and vnderstanding Now in effect hee tells them that therein they are like vnto little children which if they see faire and great and coloured letters in a booke are in great loue with the letters but care not for the sense and vnderstanding of the words But he exhorteth them be not children in vnderstanding as if he should haue said Children indeed care not for vnderstanding but it may not be so with you yee were children sometimes and cared not for vnderstanding and yee were children sometimes and but yong in vnderstanding and knowledge but yee may not be so still but yee must grow to be of a ripe age in vnderstanding yee must increase in knowledge as in yeeres yee doe increase And lest they should say that Christ would haue them to be like vnto little children he preuenteth that Mat. 18 3. and tells them that he would haue them to be like vnto little children concerning maliciousnesse but concerning knowledge and vnderstanding he would haue them to be no children but of a ripe age So that hence we see that our care is to be that we be not children but men of a ripe age touching vnderstanding .i. that wee may increase and grow forward more and more in knowledge euen from knowledge to knowledge To the like purpose is that of the Apostle where he saith Heb. 6.1 Leauing the doctrine of the beginnings of Christ let vs be led forward vnto perfection He had in the end of the former chapter somewhat sharply told the Hebrewes that when as concerning the time they ought to be teachers yet they had neede to be taught the very principles of the word of God Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion but that they would goe forward from perfection to perfection and abound more and more in knowledge We may not then be as idle loyterers which spend their time and profit not but as our time spent in the schoole of Christ doth require of vs so must our profiting be in the knowledge of his will out of his word Yea looke into our owne practise and we shall finde our owne iudgment to be such If wee haue children and set them to their books we looke that according to their time spent thereat their profiting should be and that they should increase in knowledge and learning as they grow in yeares and in time spent at their booke and if they doe not so profit we take them from the schoole and set them to some other thing So that by our owne iudgement so many of vs as are taught in the schoole of Christ we should increase in the knowledge of Christ and as we spend more and more time in the schoole of Christ so should wee abound more and more in the knowledge of Christ and if we doe not so by our owne iudgements we are to bee excluded as non proficients out of the schoole of Christ And what then becomes of vs Nothing then to set vs vnto but as it was said to the vnprofitable seruant Cast that vnprofitable seruant into vtter darknes there shall be weeping and gnashing of teeth Matth. 25.30 so shall it be said to such non proficients cast that non proficient scholar into vtter darknes there shall be weeping and gnashing of teeth This then first may teach vs to beware of that leauen of theirs that would haue vs misled vp in ignorance and beare the world in hand that ignorance is the mother of deuotion For such a brood of Sathan there is as will tell you that the Scriptures are darke and hard to be vnderstood and perilous to bee read that will highly commend your modestie if yee presume not to read the Scriptures that will tell you it is enough for you to beleeue as the Church beleeueth though yee know not how to giue account of your faith that will allow well of learning nothing and after many yeares to be neuer the wiser in a word that will the sooner suspect you of heresie the more knowledge yee haue in the Scriptures Such are they that would haue praying singing reading and all other rites of the Church done in a strange language that would haue vs barred from the reading of the Scriptures in a knowne tongue that would haue none but great Clerks and Diuines seene in the Scriptures But what saith the Holy Ghost Search the scriptures saith our blessed Sauiour Ioh. 5.39 for in them yee thinke to haue eternall life and they are they which testifie of me Grow saith Peter vnto the Church in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ And our Apostle Let the word of Christ dwell in you plenteously in all wisdome Col. 3.16 And in this place his praier is for the Church of Philippi that they may abound more and more in knowledge Now what can be more contrary and repugnant vnto other then this doctrine of the Holy Ghost vnto that doctrine of theirs Our blessed Sauiour sets vs vnto the Scriptures to search them and they would not haue vs to presume to read the Scriptures The Apostle Peter would haue vs to grow in the knowledge of our Lord and Sauiour Iesus Christ and they would not haue vs looke into the scriptures lest we fall into heresies Our Apostle would haue the word of Christ to dwell in vs plenteously and they would haue vs onely to beleeue as the Church beleeueth and care not though we know not how to giue account of our faith Our Apostle would haue vs to abound more and more in knowledge and they tell vs that ignorance is the mother of deuotion See then whether there be not cause to beware of them and to bid fie vpon the beast that speaketh so presumptuously against the word of God As the Apostle saith vnto the Galatians touching the false Apostles they desire to haue you circumcised Gal. 6.13 that they might reioyce in your flesh so I say vnto you touching these false Apostles they desire to haue you close shut vp in ignorance that they may lead you blindfold at their pleasures into all their deuilish errors and that they may reioyce in their aduantage by your ignorance Beware therefore of them and hearken not vnto them lest if yee erre in your hearts because yee know not his waies through your ignorance in the scriptures he sweare as sometimes he did vnto the Israelites in his wrath that yee shall neuer enter into his rest euen to the heauenly Canaan whereof that
Paul I note that it was Paules necessitie which the Philippians sent once againe to relieue Whence I obserue that euen the best Ministers of the Gospel of Christ Iesus are sometimes vrged and pressed with necessitie In Paul indeed it was lesse maruell both because that was the infancie of the church and for that he alwaies went about either planting or stablishing the Churches and setled himselfe in no certaine place But now that the Church is stablished and the Ministerie settled that now sometimes the very best should be pressed with necessitie I know not well what to say to it It is certainely one of the shames and discredites of our Clergie that in many places the worthiest labourers want and the veriest loyterers abound Some lights of the church haue either nothing or as litle as litle may be againe some others that either cannot or will not do any good in the Church at all haue liuing vpon liuing dignitie vpon dignitie heaped vpon them Ye see the note which I should prosecute but time will not giue me leaue LECTVRE XCII PHILIP 4. Verse 17. Not that I desire a gift but I desire the fruite which may further your reckoning 18. Now I haue receiued all c. NOt that I desire a gift c. In these words the Apostle signifieth the very true cause of that his ioy in the Lord whereof he spake before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before For as before he signified in verse 11. that the principall cause of his reioycing was not because of his want because his want was supplied by their liberalitie so now he signifieth that the principall commendation of their liberalitie was not for that he desired a new gift of them as some thereby might haply imagine but the principall thing which he regarded both in the one and in the other the principall cause both of his reioycing in the Lord for their care for him and of his commendation of their liberalitie both first and last towards him was the fruite which followed thereupon to further their reckoning in that day of the great account But I desire c. The phrase of speech here vsed is borrowed from the Merchants counting-bookes for as in case of the debt of a great summe of money to a Merchant the more mony that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle hereby signifieth that the more of their charitable workes towards him were noted as it were in Gods booke the more their reckoning was furthered with God who in the great account should reckon that to their fruite aduantage which they had done to him What was then the things which the Apostle principally desired euen more then their gifts though he needed them It was the fruite of their liberalitie that they might reape the fruite thereof with God And what was the fruite of their liberality Namely the furthering of their reckoning with God in that day when they should giue accounts of that they had done in their flesh whether it were good or euill for the Apostle knew that this fruite should follow their liberalitie towards him that thereby their reckoning should be furthered with God who would reckon that vpon their head to their vantage that they had done to him And this was it which principally caused the Apostle to ioy in their gifts and liberality Thus much for the opening of the meaning of these words Now let vs see what obseruations we may gather hence whereof to make some farther vse for our selues Not that I desire a gift The first thing which here I note is the Apostles diligent care to cleare things as he goes In verse 10. of this Chapter the Apostle signified his great reioycing in the Lord for the Philippians great care for him shewed by the things which they sent him by their minister Epaphroditus Whereupon lest it should be thought that before he receiued their gift he had bene cast downe through heauinesse or were not able to endure his want he cleares himselfe of all suspicion of any such abiect mind and tells them in the next verse that he spake not because of want that is that he reioyced not so much because his want was supplied by their liberality but there was another matter in it Againe in ver 11.12 he signified that he could be content with whatsoeuer state he were in that he knew how to be abased and how to abound that he was instructed both to be full and to be hungrie to abound and to haue want Whereupon lest he should seeme to haue boasted himselfe too much of himselfe as if by his owne power and strength he had bene able to do all those things he cleares himselfe of all such arrogant presuming of his owne strength and tells them verse 13. that he is able to do all those things but how by his owne power and strength No but through Christ which strengthened him Againe the Apostle hauing said that through Christ which strengthened him he could endure want and he could be content whether he were full or hungrie hereupon it might be thought that he made small account of their benefit and could as well haue bene without it as with it He therefore cleares this point also and tels them that notwithstanding he could do all things through Christ yet they had well done to communicate to his affliction Againe in verses 15.16 he highly commended the Philippians for their great liberality towards him euen from the first vnto the last and preferreth them before all other Churches of Macedonia Whereupon lest he should seeme to affect a new benefit to desire a new gift he cleares himselfe of any such desire and tels them plainly that he doth not so commend them for that he desireth a gift of them Thus sometimes to cleare the truth of doctrine sometimes to free himselfe from vniust suspitions alwaies to rectifie them that they do not misconceiue of things euermore he cleares matters as he goes Whence I obserue a good lesson for the Minister of the Gospel of Christ Iesus which is that he giue all diligence in his teaching so to cleare things as he goes as that his people may not misconceiue any thing either touching the truth or touching himselfe He is to be iealous of both euen with a godly iealousie of the truth that no speech of his may cause them to erre touching the truth that he speake not any thing against the truth but for the truth that in all simplicitie and plainnesse he deliuer the truth or if at any time he speake something which may be mistaken yet he so cleare it before he leaue it as that there neede to be no doubt of it Of himselfe that no speech slip him nor any action passe him whereby he may be noted of impatience or pride or contempt or couetousnesse or
all shall turne to his owne saluation 〈◊〉 the furthering of the Gospell and to their ioy and â—omfort and this he doth from vers 19. to the end of â—he chapter The end and drift of the whole narration â—as to comfort the Philippians that they should not be â—wallowed vp of ouer-much heauinesse for his bonds â—or therefore shrinke from their good profession Now touching the former part of the Apostles narraâ—â—on wherein he tells them in what state his matters now â—resently were what effect the bands which he susteined â—or Christ his sake and the Gospels at that present had â— Therein we haue the proposition of the narration or â—he maine point whereof he speaks 2. The confirmaâ—â—on or proofe thereof by two notable effects of his â—ands 3. An amplification of the latter effect togeâ—her with an answer to an exception which might be taâ—en The proposition or maine point of the former â—art of the narration is this that his persecution and imâ—risonment rather furthered then hindered the Gospell â—et downe vers 12. Now this is confirmed and proued â—y two notable fruits and effects of his persecution and â—mprisonment the former whereof was this that by ocâ—asion of his bands Christ and his Gospell were knowne â—n Nero his Court in Rome and in other places â—nd many brought vnto the faith of Christ Iesus both â—n Nero his Court and in other places set downe vers 13. The latter fruit and effect of his persecuâ—ion and imprisonment was this that through his bands and constancie therein many of the brethren were emboldned more freely and frankly to professe â—nd preach the Gospell of Christ Iesus then before set downe vers 14. so that by his bands the Gospell was both farther dispersed into many places and likewise more fruitfully embraced in the hearts of many brethren The amplification of this latter fruit and effect of his bands is by way of distribution For of those brethren that through his bands were emboldened to preach Christ more frankly then before all of them were not of one minde in preaching Christ but some preached Christ through enuy and strife not purely and of a good minde but to adde affliction vnto his bands others preached Christ of a good minde towards the Gospell of Iesus Christ and of loue vnto the Apostle set downe vers 15.16.17 And because it might be said that hee had no cause to reioyce in that any preached Christ not of a sincere and good minde he answereâ—h that and saith that he reioyceth and thinketh he hath good cause so to doe that Christ is preached be it sincerely or not sincerely let them looke to that but he is glad that Christ is preached set downe vers 18. Thus much for the generall order and meaning of these words in this former part of our Apostles narration Now let vs a little more particularly examine the meaning of these words wherein are set downe the proposition or maine point and the proofe thereof I would yee vnderstood brethren that the things which haue come vnto me What were those Euen all those things which befell him in his sayling towards Rome at his first going thither from Ierusalem but especially his bands in his first imprisonment at Rome For this yee must vnderstand that Paul was twise prisoner at Rome once in the beginning of Nero his reigne about the second yeare of his reigne and againe in the latter end of his reigne about the thirteenth yeare of his reigne For when being at Ierusalem he was put from Claudius Lysias vnto Felix and againe from Felix vnto Festus and still the Iewes hunted after his bloud at length he was constreined to appeale vnto Caesar vnto the Emperor of Rome then Nero. Whereupon he was sent thither and after many perills and dangers escaped by the sea he came to Rome where he was prisoner two yeares at the least Luke testifying so much At which time hee wrote diuers Epistles vnto the Churches which he had planted in the East as vnto the Galathians vnto the Ephesians vnto the Colossians vnto the Thessalonians as some thinke and this vnto the Philippians But as the Apostle hoped that the Lord would as we read in the next chapter so at this time he did deliuer him from the mouth of that lyon Nero both he being lesse cruell now then afterwards he grew to be and the Lord hauing ordeined that by him many of the Gentiles should heare the Gospell vnto whom it had not as yet been preached This as I said was about the beginning of Nero his reigne Againe about the latter end of his reigne he was cast into prison at Rome and then he was indeed deuoured by that lyon Euseb l. 2. c. 25. slaine by that cruell tyrant and persecutor Nero. Whatsoeuer then in this Epistle is spoken of the Apostles bands yee must vnderstand it meant of his first imprisonment at Rome By the things then which came vnto him in this place we must vnderstand his bands in his first imprisonment at Rome Now what of these These saith the Apostle are turned rather to the furthering of the Gospell then to the hindering of it contrary to the hope of the aduersaries of the Gospell which did cast him into prison for they hoped that his bands would preuaile much to hinder the course of the Gospell but he tells the Philippians that the Lord had turned them rather to the fuâ—thering then to the hindering of the Gospell But how could that be Very well For so his bands in Christ .i. which he susteined for Christ his sake and the Gospels were famous throughout all the iudgement hall .i. throughout all the Emperors Court and in all other places both of the Citie and of other Countries But how were his bands famous in all these places Namely because by that occasion the Gospell came to be knowne and to be beleeued by many in all these places This was the first fruit of his bands by them the Gospell was farre dispersed Againe through his bands and constancie therein many of the brethren in the Lord many Pastors and Teachers of the Church were emboldened more frankly and freely to speake the word .i. to professe and preach the Gospell then before they durst And this was the second fruit and effect of his bands by them the Teachers of the word tooke courage to speake the word more boldly then before they had done Plaine therefore it was that contrary to the hope of the aduersaries of the Gospell his bands were turned rather to the furthering then to the hindering of the Gospell inasmuch as by occasion of his bands both the Gospell was farther spred and dispersed then before and likewise the Preachers of the Gospell more incouraged and emboldned to preach the Gospell then before Thus much of the sense of the words Now to the obseruations Here might be noted the Apostles carefulnes to take away the scandall and offence of his bands wherewith the Philippians might happily bee troubled
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
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
he wept and was much troubled for him Well then Epaphroditus and the Philippians might be full of heauinesse each for other in regard of that loue and tender affection which they had each to other and yet might they well both acknowledge the prouidence of God in his sicknesse which was the cause of heauinesse each in other To the point in generall in one word I say that in that loue which we beare and ought to beare one towards another we may be sorry one for the things that befall vnto another albeit we know certainely of the prouidence of Almighty God therein yet so in loue one towards another we must be sorrowfull one for another that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull because we know that all things worke for the best for Gods children LECTVRE XLIV PHILIP 2. Verse 27. And no doubt he was sicke very neere vnto death but God had mercy on him and not on him only c. AND no doubt he was sicke c. In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes that it was no vaine or false reporte but a very true reporte and secondly hee signifieth his recouerie and restoring vnto health That the report which they had heard was true the Apostle doth assure them first affirming his sicknes and no doubt hee was sicke and then the extremitie of his sicknes very neare vnto death In the signification of his recouerie and restoring vnto health which is in the next words the Apostle 1. setteth downe the cause of his recouerie which was Gods mercie but God had mercy on him 2. The extent of Gods mercie herein which was not to Epaphroditus alone but to Paul also and not on him onely but on mee also 3. The cause why the Lord in mercy to Paul also restored him vnto health to wit least he should haue sorrow vpon sorrow i. least his sorow which hee had by his owne bonds and imprisonment should be increased by the death of Epaphroditus their Minister least I should haue sorow vpon sorow The words need no farther opening or explicating being in themselues easie enough to be vnderstood Let vs therefore now see what notes and obseruations we may gather hence whereof wee may make some vse vnto our selues 1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ a painefull Minister of the Church one whom the holy Apostle made that reckoning of that hee called him his brother his companion in labour his fellow-souldier was sick and that very sore sicke Whence I gather this obseruation that the children of God and most faithfull seruants of Iesus Christ are subiect as vnto many miseries and troubles and infirmities of this life so vnto sicknesse and diseases of the body How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his promise to send him vnto the Philippians vers 19. And how subiect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him 1 Tim. 5.23 where he aduiseth him to drinke no longer water but to vse a little wine for his stomachs sake and for his often infirmities Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place Nay what childe of God freed or exempted from bearing of this crosse and drinking of this cuppe What shall wee say then Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked Or doth the Lord lay the rodde of his wrath wherewith he punisheth the wicked vpon his owne children and faithfull seruants True it is that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest where the Lord hauing made great promises of blessings vnto them that obey his commandements afterward threatneth curses and plagues vnto them that will not obey his voice and keepe his commandements And amongst other of those plagues which the Lord would bring vpon them Deut. 28.2.3.15 it is said the Lord shall smite thee with a consumption and with the feauer and with a burning ague and with a feruent heate c. Where ye see plainely that consumptions and feauers and hot-burning agues and such like diseases are reckoned among those plagues and roddes of his wrath wherwith he punisheth the sinnes of that Land 22 or that Countrie or that towne or that people whatsoeuer that wil not hearken vnto his voice nor obey his commandements And may we not iustly feare that the Lord hath taken this rodde into his hand and already begunne to punish vs therewith Looke vnto the disobedience and rebellion and neglect of walking in the waies of Gods commaundements that is generally amongst vs and see whether wee haue not giuen him cause to take this rodde and to punish vs therewith Againe looke vnto such hot agues vnto such sharpe and strange and pestilentiall diseases and sicknesses as are now generally amongst vs and see whether hee haue not begunne to doe with vs as he threatned in his law Surely for our sinnes euen because wee haue not obeyed his voice and done after his commaundements he hath taken his rodde and already begunne thus to punish vs therewith And this rodde of his wrath as wee our selues may see he doth lay euen vpon his owne children and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth but yet with this difference Vpon the vngodly he layeth this rodde of his wrath in wrath and displeasure to render vnto them according to the wickednesse of their waies the same rodde also he laieth vpon his children not in wrath but in loue to reforme them and to reclaime them from the wickednesse of their waies Vpon the vngodly he layeth this rodde and the stroke thereof enrageth them against God so that in their sicknesse they are not onely with out all comfort and patience but like vnto cursed Caine they crie my sickenesse is greater then I am able to beare why am I thus what a seuere iudge is this that lieth his hand so heauily vpon me the same rodde also hee lieth vpon his children but he giueth them patience vnder the rodde and strength to beare whatsoeuer he laieth vpon them so that in their sicknes they are comfortable both in themselues and vnto others So that albeit the same rodde lye vpon both yet doth God lay it vpon them with great difference Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his children why his children are visited with sicknesse One reason is as
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
will of the Lord knowing that whatsoeuer he doth is good and that all things worke together for the best vnto those that loue and feare him Yea but had not Paul the gift of healing If then Epaphroditus his sicknesse or death were such a matter of sorrow vnto him why did he not heale him That Paul had the gift of healing appeareth by many places in the Acts as where it is said that God wrought no small miracles by the hands of Paul so that from his body were brought vnto the sicke kerchiefes Act. 19.11 12.28.8.9 or handkerchiefes and the diseases departed from them And againe where it is said that he healed the father of Publius who lay sicke of a feuer and of a bloudie flix and that he healed many which had diseases in that Iland Yet it is very like that hee could not heale Epaphroditus albeit no doubt he would gladly haue had him whole And this is a plaine proofe vnto vs that the Apostles healed sicknesses and wrought other miracles not by any vertue or power of their owne but by the power of God not whensoeuer they would themselues but when it pleased the Lord they should as also it is said in the Acts Act. 5.12 that God wrought many signes and wonders by the hands of the Apostles Being therefore onely Gods instruments to heale diseases and to worke miracles neither our Apostle nor any of the rest could whensoeuer they would doe these things but only when he would whose instruments they were LECTVRE XLVI PHILIP 2. Vers 28.29.30 I sent him therefore the more diligently that when yee should see him againe yee might reioyce and I might c. THus farre of the first cause why Epaphroditus was so presently sent vnto the Philippians Now follow the other cause I sent him therefore c. The first cause why hee presently sent him vnto them was as we haue heard because of Epaphroditus himselfe because hee so longed after them that hee was full of heauinesse till he might see them as verse 26. Other two causes of such present sending him vnto them are mentioned in this verse in the words now read vnto you The one because of the Philippians that they when they should see their Minister againe might reioyce in these words that when yee should see him againe c. The other because of the Apostle himselfe that hee might be the lesse sorrowfull when they should haue cause to reioyce by his presence with them in these words and I might be the lesse sorrowfull The words ye see are inferred by way of conclusion I sent him therefore c. Where it is to be noted that whereas before hee had said I thought it necessary to send him vnto you now hee addeth a note of diligence and speed which hee vsed herein saying I sent him therefore the more diligently And wherefore did he vse such diligence and speed in sending him That is signified in the next words to haue beene partly in behalfe of the Philippians that when they should see him againe they might reioyce that he had so well recouered his health and that now they might haue the fruit of his labours amongst them and partly in behalfe of himselfe that hee might be the lesse sorrowfull Whereby the Apostle signifieth that albeit hee shall not bee quite without sorrow when they shall haue cause to reioyce in Epaphroditus his presence because there were many things besides which gaue him cause of sorrow yet he shall be much lesse sorrowfull because he shall be eased of that sorrow which he conceiued vpon Epaphroditus his sicknesse and vpon their heauinesse for his sicknesse Now before we proceede farther let vs see what obseruations we may gather hence for our vse and instruction I sent him therefore the more diligently In these words I note the diligence and carefulnesse and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians notwithstanding himselfe at this time had so great vse of him as that almost he could not be without him For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted it could not be but he must needes haue great vse of him Yet when the Apostle heard that they were so full of heauinesse for his sicknesse and that they greatly desired to see him he slacked no diligence neither vsed any delay but with what diligence and with what speede he could he sent him vnto them Whence I obserue the nature and disposition of a faithfull friend which is not to delay the time but whatsoeuer excuse else we might make with all diligence to gratifie our friend when his neede doth require For as cheerefulnesse and willingnesse so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another Yea but where shall a man finde such a friend as without delay when neede doth require will doe the duety of a friend when he might haue happily iust excuse to the contrary Surely I must here say vnto thee as Isaac said vnto Iacob when he aduised him whence to take a wife Gen. 28.1.2 Take not a wife saith he of the daughters of Canaan arise get thee to Padan Aram to the house of Bethuel thy mothers father and thence take thee a wife of the daughters of Laban thy mothers brother 24.3.4 or as Abraham had said before touching the mariage of Isaac Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell but goe vnto my countrey and to my kinred and thence take a wife vnto him so I say vnto thee if thou wilt make a good choice of thy friend get thee vnto the houshold of faith and there shalt thou finde such a friend as now we speake of ioyne thy selfe vnto them in whom there is religion and the true feare of God and in them thou shalt finde that which thy soule desireth Others can and will make as faire a shew oftentimes as the best and yet faile thee happily then when thou most needest them Euery litle pretence will serue them for excuse good enough but if they can haue such an excuse as here Paul the Apostle might haue had though thou stand in as much need of helpe as here the Philippians stood of comfort hope thou maiest but helpe thou shalt finde none But they that are ioyned vnto thee in Pauls spirit they that are linked vnto thee in that best bond of loue the feare of the Lord they will not faile thee in the needfull time of trouble they will not shift thee of for this that time with this or that excuse but with all diligence and with all speede they will be ready to helpe thee and to comfort thee as thy neede doth require for indeede sinceritie in religion and the true feare of the Lord are the best bands of christian friendship We read in
whatsoeuer those false teachers told them of circumcision or of the workes of the Law In generall therefore first the Apostle shewes that if hee would haue confidence in the flesh he hath cause enough so that he might if hee would haue confidence in the flesh in these words Though I might c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue in these words If any other c. Thirdly hee proues his two former assertions by a particular recitall of certaine â—hings wherein he might reioice in some of which he was not â—nferiour to the best as in circumcision being circumcised â—he eighth day in kindred being of the kindred of Israel in â—ribe being of the tribe of Beniamin in ancientnesse of stocke â—nd linage being an Hebrew of the Hebrewes and in profession being a Pharisie and in others he was before the best as â—n zeale hauing persecuted the Church and in righteousnesse â—hich is in the Law being vnrebukeable Thus yee see the â—orme of the Apostle his proceeding and the diuision of these word into their branches Now touching the meaning of â—hem in more particular sort First in the first generall proposition where hee saith â—hough I might c. the Apostle meeteth with an obiection which happily the false teachers might haue made against â—â—m and it is as if he should thus haue said Though I say that 〈◊〉 reioice in Christ Iesus and haue no confidence in the flesh â—et let no man say that it is because I haue no cause of confiâ—ence in the flesh for I haue cause enough so that if I would I might not only as a Christian haue my whole confidence Christ but also as a Iew haue confidence in the flesh Secondly where he saith in the next generall proposition If any other man c. the Apostle not ambitiously but being forced thereunto by the ambition of others compareth himselfe not only with those false teachers but euen with the best of the Iewes and for cause of hauing confidence in the flesh if hee would he preferreth himselfe before the best of them For it is as if he should thus haue said If any I say not only of those dogges and euill workers but if any other euen of the best of the Iewes thinke that he haue cause of confidence in the flesh that is in any outward thing without Christ I might haue more cause of confidence in outward things if I would then he whatsoeuer he be Thirdly where he saith in the particular recitall of those things wherein he might if hee would reioice that he was circumcised the eighth day the Apostle sets downe his first prerogatiue common to him with other of the Iewes He was circumcised he meanes in the foreskinne of his flesh therefore no Gentile the eighth day therefore hee was no proselyte but a naturall Iew for the proselytes which were those that being Gentiles embraced the Iewish religion they were circumcised after their conuersion vnto Iudaisme but all the Iewes were by the Law circumcised the eighth day So then he was no Gentile or proselyte but a naturall Iew being circumcised the eighth day His second prerogatiue common to him with other of the Iewes likewise was that he was of the kindred of Israel that is not borne of parents that were proselytes and only conuerted vnto Iewes but of parents which were naturall Iewes euen of the seede of Iacob A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel because he preuailed with God His third prerogatiue wherein hee was aboue many of the Iewes was that he was of the tribe of Beniamin which his tribe he mentioneth both for the dignitie of his tribe as being the tribe whence Saul the first King of Israel was as also farther to shew himselfe an Israelite whose custome it was to reckon their tribe His fourth prerogatiue wherein hee yet more excelled many of the Iewes was that he was an Ebrew of the Ebrewes whereby hee argues the ancientnes of his stocke and linage Gen. 14.13.10.21.25 as being continued from Abraham called the Ebrew or from Eber of whom the Iewes were called Ebrewes which was before the confusion of tongues at the building of Babel His fifth prerogatiue wherein he yet more excelled the most of the Iewes was that he was by the law .i. by sect and profession a Pharisie Act. 26.5 the sect it selfe being thought the most strait sect of the Iewish religion and they more holy and also more learned in the scriptures then men of other sects His sixth prerogatiue wherein he passed all the rest of the Iewes was his zeale which was so feruent and outragiously hot that he persecuted the Church of God extremely or as it is in the Acts vnto death Gal. 1.13 Act. 22.4.26.10 11. binding and deliuering into prison both men and women punishing them throughout all the synagogues compelling them to blaspheme and giuing his sentence when they were put to death The last prerogatiue here mentioned wherein also he passed all the rest of the Iewes was that touching the righteousnesse which is in the law that is which consisteth in the outward obseruation of those things which the law commanded he was vnrebukeable to wit before men so precisely walking in all the commandments and ordinances of the law as that no man could reproue him as it is also said of Zacharias and Elizabeth Luk. 1.6 This I take to be the meaning of the Apostle thus farre Now let vs see what may be obserued hence for our vse and instruction 1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh euen so many and so great that he might not onely compare with the best of the Iewes but all his prerogatiues considered he might more reioyce in such outward things then might any of the best of them For looke wherein any of the best of them might reioyce whether it were in circumcision or in noblenesse of race or in ancient discent or in dignitie of tribe or in profiting in the Iewish religion therein might he also reioyce and then for zeale he was much more zealous of the traditions of his fathers then were any of the rest being euen madde in zeale against the Christians and likewise for holinesse of life and religious obseruation of the law he walked so well and so precisely as that no man could except against him or reproue him for any thing that way Hence then I obserue the wonderfull wisdome of our good God in his most wise disposing and ordering of all thing for the behoofe and benefit of his Church For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law vnto confidence in Christ Iesus and
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
Christ whosoeuer are iustified by the law Gal. 5.4 yee are fallen from grace Where the meaning is that they are vtterly voide of Christ and not in the kingdome of grace they abolish righteousnesse redemption and saluation by Christ and haue no part in the death and resurrection of Christ that seeke to be made righteous or to purchase saluation by the works of the law Whereupon againe it followeth that they that teach righteousnesse or saluation to be by the law makâ— Christ vnprofitable and abolish the merit of our redemptioâ— by his bloud and so in their doctrine are enemies vnto thâ— crosse of Christ Will yee then know who they are that are the enemies oâ— the crosse of Christ at this day that yee may not follow them or walke as they doe Marke then who they are that in theiâ— doctrine are iniurious to the crosse of Christ Who are they that teach that we are iustified by our owne works done according to the law and not by the alone righteousnesse of Christ Iesus which he finished vpon his crosse Who are they that teach that our sinnes are forgiuen by bulls and pardons and pilgrimages and not by the alone bloud of Christ Iesus Who are they that teach propitiatorie sacrifices for the quicke and the dead other then that one sacrifice of Christ Iesus once offered vpon the crosse whereby he hath obtained eternall redemption for vs Who are they that teach invocation vnto and intercession by Saints or Angels or any other then him that by his owne bloud hath entred in once vnto the holy place and is set at the right hand of God to make continuall intercession for vs Marke who they be that be such and see whether that they be not the enemies of the crosse of Christ whether any be so iniurious vnto the crosse of Christ as they be O but some will say that these whom I now note be the onely friends of the crosse of Christ For doe not they worship the crosse of Christ euen with holy worship Doe not they set it in their temples in the high waies and in euery place bow downe vnto it Doe not they adorne it with gold and siluer and all costly precious stones Doe not their great ones cause it in all celebritie and pompe to be caried before them Doe they not at all times when they come out of their houses when they come into the Churches when they addresse themselues almost vnto any thing signe themselues with the signe of the crosse in honor of the crosse of Christ True it is they whom I note doe thus and yet these be they that be the enemies of the crosse of Christ For to doe thus and with these foolish outward semblances and may-games to deceiue the world is not to glory in the crosse of Christ or to be a friend of the crosse of Christ but to teach Christ Iesus purely and sincerely to giue vnto Christ crucified the full and whole honor of our redemption iustification and saluation which they doe not this is to be a true friend of the crosse of Christ for this is to beleeue and know Christ crucified There was a time indeed when the crosse of Christ was most odious and opprobrious and when to preach or beleeue in Christ crucified was most ridiculous And if these crosse and grosse idolaters had liued then it may well be thought that they would haue beene crosse and grosse persecutors But now when we glory in nothing more than to know Christ and him crucified in such pompous sort and vaine gesticulations to celebrate the crosse and to detract from the merits of Christ crucified is to be iniurious vnto the crosse of Christ to be an enemie of the crosse of Christ Yea what else is such adoration and worship of the crosse as they vse but most grosse and impious idolatry Take heede therefore of such marke well who they be Many such there be but take heede and beware of them for they are the enemies c. Another sort of men likewise there are enemies vnto the crosse of Christ and those are such as in their life follow after carnall delicacies and flie persecution for the crosse of Christ for Christ crucified Of such the Apostle speaketh where he saith As many as desire to make a faire shew in the flesh Gal. 6.12 they constraine you to be circumcised only because they would not suffer persecution for the crosse of Christ In which place the Apostle sheweth the cause why the false teachers preached and vrged circumcision and the Law And this it was The Iewes still obiected both vnto our Sauiour Christ and vnto his Apostles that they taught things contrary to the Law and to the ordinances of Moses for so wee see it was in the accusation of our Sauiour before his arraignment that hee moued the people Luc. 23.5 teaching throughout all Iudea they meant strange doctrine beginning at Galile euen to this place It was likewise in the accusation of Stephen when he was stoned to death Act. 6.14 that hee preached that Iesus of Nazaret should change the ordinances which Moses gaue them And for this they were ready to kill Paul 21.28 that hee taught as they said all men euery where against the Law The false teachers therefore seeing that the Iewes stood vpon Moses and the Law and that they persecuted them that preached Christ sincerely euen to the death ioyned in their preaching of Christ circumcision and the Law vnto Christ that so applying themselues vnto the humour of the Iewes they might auoid persecution for the crosse of Christ or for preaching sincerely Christ crucified And these are they that the Apostle cals here the enemies of the crosse of Christ because to please the humour of the Iewes to liue at ease and pleasure and to auoid persecution they made marchandise of the word of God and preached Christ not sincerely but so as they might keepe themselues without gunshot of any danger Will yee then know what other enemies there bee of the crosse of Christ at this day that yee may beware also to walke as they doe Marke then who they are that to auoid the danger which often followeth vpon the preaching of Christ purely fit themselues vnto the humours of men and so preach that they may please or at least not displease Who are they that turne with euery winde and rather then they will hazard life goods or name will iumpe in religion iust with the King of what religion soeuer he be Who are they that to auoid it may be only supposed dangers doe betray the truth of Christ Iesus sparing to speake such things as they ought and speaking such things as they ought not Who are they whose care and labour it is a great deale more to speake safely as they thinke then to speake sincerely Many such carnall Gospellers there be of whom that of our Sauiour Christ is truly affirmed Mat. 12.30 He that is not
Peter saith of loue 1. Pet. 4.8 that it couereth the multitude of sinnes so it is true in this moderation and patience whereof we speake that it beares with and pardoneth many faults and offences of one man towards another likewise concealeth such faults and offences as secretly or through infirmitie are committed against God If then we will approue our selues to haue that patient mind which our Apostle here requireth we must not publish whatsoeuer fault of our neighbor we he are or know but such faults as either are not commonly knowne abroade or whereinto he hath fallen through infirmitie we must hide and couer them and so beare with them as to burie them out of the sight and speech of men A fourth rule which we must obserue is this when the faults of our neighbour are such as that they may iustly offend vs behouefull it is that we go vnto him and tel him his fault betweene him and vs alone and if thus he hearken not vnto vs then to call vnto vs one or two moe that his fault being here opened againe that which is amisse may be amended and he in the best sort that may be may be reclaimed Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs where he saith Mat. 18.15 If thy brother trespasse against thee he speaketh of priuate trespasses and wrongs for such as are publike and to the offence of the Church 1. Tim. 5.20 the Apostle would haue them rebuked openly but if thy brother trespasse against thee priuately giuing thee cause of offence go and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother and as Iames speaketh hast saued a soule from death and he repenting Iam. 5.20 thou art to forgiue him as Christ in another place warneth and if he will not vouchsafe to heare thee Luc. 17.3 to be sorie for his fault at thy priuate admonition but rather increase his stomack and stubburnnesse against thee then take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Otherwise if neglecting this rule of our Sauiour we shall vpon such occasions traduce him or breake out into intemperate heates against him how shall our patient mind be knowne vnto men For this is our patience and moderation that when we haue so iust cause of offence we deale as mildly and quietly with our neighbour as may be first priuately conferring of things bâ—tweene our selues and then taking vnto vs one or two of our neighbours and friends which may heare and helpe to order things that are out of order And if we will approue our selues to haue that patient mind which here our Apostle requireth we must thus peaceably deale in matters wherein we haue iust cause of offence and in no sort traduce our neighbours or brethren or breake out into impatient heates against them A fift rule which we must obserue and the last which now I will note is this generally in matters of this life we must remit of that which in rigor might be done For if we shall thus stand vpon it that this we may do by right and this the law will beare vs out vnto what proofe hereby shall we make of our moderation and patient mind Gen. 9.6 The law saith Who so sheddeth mans bloud by man shall his bloud be shed Now who will commend the moderation of that Iudge that so oft as bloud is shed pronounceth sentence of death because in rigour of the words it may seem he may do that which indeed in the equitie of the law he may not And so it fareth with vs if in matters of this or that qualitie betwixt vs and our neighbours we shall alwaies do that which in extremitie of right it seemeth that we may and not moderate right by equitie who shall commend our moderation If we haue the losse we must sometimes sustaine it if we haue the wrong we must sometimes put it vp and for peace and vnities sake we must remit and yeeld of our right if we wil haue our moderation and patient mind to be knowne Moe rules might be added vnto these but let these for this time suffice And now I beseech you to thinke on these things and in your liues one with another to practise them that so your moderate and curteous and soft and gentle and patient mind may be knowne Beare one with another in such faults as are naturally in any of you and spare sometimes to speake or do that which anothers humor cannot brooke make not alwaies the worst of such words or deeds as haply might haue not the best construction and meaning but rather when in themselues they are either doubtfull or not altogether the best make the best of them and so construe them as they may be wel meant rather then as they might be il taken Be not hastie to publish whatsoeuer fault of your neighbour you heare or know but such faults as either are not coÌ„moÌ„ly known abroad or whereinto he hath fallen through infirmitie hide couer them as much as in you is burie them out of the sight and speech of men Traduce not one another nor breake out into inteÌ„perate heates one against another but in matters wherein ye may haue iust occasioÌ„ of offence one against another first priuately expostulate your matters one with another and if amends do not follow debate your matters one with another in the hearing of one or two of your neighbours and friends which may heare and helpe to order your matters Be not auerse from sitting downe sometimes with the losse and from putting vp sometimes the wrong but for the maintenance of peace and concord one with another remit and yeeld one vnto another that which in right sometimes ye might haue one of another that so your patient mind may be knowne vnto all And why should I need in many words at this time to exhort you vnto this moderation one towards another May not this day may not that holy table sufficiently exhort you here unto For vnlesse ye be patiently minded one towards another can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion or thankfully celebrate this day in remembrance of his resurrection To celebrate these holy mysteries worthily is not to come hither as to an ordinary table and here to eate and drink but to come hither prepared with all holy reuerence hauing examined our selues before as touching our faith in Christ Iesus whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes and of all other benefites of Christ his death and passion which in this Supper we desire for our further assurance to be sealed vnto vs and touching our repentance whether we be truly grieued in our soules for our sinnes against our God and fully purpose hereafter to
such seasonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs No surely and therefore now again he hath filled the clouds with raine and threatneth vs with vnseasonable weather Let vs therefore now at length returne from our vnthankfulnes and sing new songs of praises vnto the Lord. Whensoeuer we haue need let vs pray vnto the Lord but withal let vs remember the louing mercies of the Lord towards vs and let vs giue him thanks for them Otherwise our requests wil sooner turne into murmuring complaints then vnto acceptable prayers As therefore the Apostle exhorteth the Colossians so do I you Whatsoeuer ye do in word or deed Coloss 3.17 do all in the name of the Lord Iesus c. and as our Apostle here saith Let your requests c. And the peace of God c. This is the consequent or effect which wil follow vpon it if we hearken vnto the exhortation If we shall be too too carefull for nothing but in all things flie vnto God by prayer giuing him thankes for blessings receiued and powring out our prayers and supplications vnto him for such things as are necessarie what then then this wil follow the peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus that ye fall not away from Christ Iesus by any inordinate affections or wicked cogitations through impatience or despaire but that ye haue a quiet mind and conscience in all things whatsoeuer do befall vnto you Now for the more particular explication of these things we must vnderstand that where the Apostle saith the peace of God he meaneth not that peace which is in God and which is himself but that peace which he communicateth vnto vs. Which yet is two fold one which signifieth our reconciliation with God through Christ whereof the Angels spake in their song when they sung Luc. 2.14 Glorie be to God on hie and in earth peace and whereof the Apostle speaketh when he saith that Christ came Eph. 2.17 and preached peace to them which were a farre off and to them which were neare In both which places by peace is meant our reconciliation with God through Christ and of this peace of God the Apostle here speaketh not Another peace there is which God communicateth vnto vs which is the peace and quietnesse of our mind and conscience through our reconciliation with God by Iesus Christ whereof the Apostle speaketh when he saith that being iustified by faith Rom. 5.1 we haue peace towards God through Iesus Christ Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus And of this our Apostle here speaketh and saith of it that it passeth all vnderstanding that is that this inward peace of our mind and conscience wrought in vs by the power of the Spirit through our reconciliation with God and iustification by faith in the bloud of Christ Iesus is such a thing as all mans vnderstanding cannot reach vnto or comprehend This peace of God then which thus farre passeth all reach of mans vnderstanding the Apostle tels the Philippians if they hearken to his exhortation shall keepe their hearts and minds that is their whole soules both the vnderstanding and the sensitiue part in Christ Iesus so that neither through inordinate affections which are seated in the heart nor through wicked cogitations in the mind they should fall away from the faith of Christ Iesus in their heart or from the knowledge of Christ Iesus in their mind The summe of all is this that if they will hearken vnto his exhortation to be nothing carefull but in all things to shew their requests vnto God in prayer and supplication with giuing of thankes then they shall haue such a peace and quietnesse of mind and conscience as farre passeth all reach of mans vnderstanding which shall keep their hearts and minds euen their whole soules in Christ Iesus so that they shall not fall from him either through inordinate affections or wicked cogitations I cannot stand vpon the seuerall obseruations which were hence to be made I will onely point at some of them as time will giue leaue First then hence I obserue what the fruite or consequent is which followeth the laying aside of ouermuch carefulnes and the reposing of our selues in God by prayer in all our matters The consequent or fruit which followeth vpon it is the peace of God the peace which God giueth vnto our minds and consciences to keepe as with a garrison our hearts and minds in Christ Iesus For whilest we are choked with the cares of this life and thoughts do boyle within our breasts as in a fornace of lead whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters vnlesse our owne cares also be continually employed about them what peace or quietnes can we haue in our minds and consciences The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ in our iustification by faith in the bloud of Christ as the Apostle witnesseth in the place before alledged where he saith that being iustified by faith we haue peace towards God Rom. 5.1 through our Lord Iesus Christ But what reconciliation with God where the loue of the world so swayeth that his thoughts are altogether set vpon it his cares are wholly employed about it Iam. 4.4 Know ye not saith Iames that the amitie of the world is the enmitie of God Whosoeuer therefore maketh himselfe a friend of the world maketh himselfe the enemie of God As good communion betwixt light and darknesse as good concord betwixt Christ and Belial as good agreement betwixt the temple of God and idols as betwixt the loue of God and the loue of the world And therefore Iohn saith If any man loue the world 1. Ioh. 2.15 the loue of the Father is not in him So that where there is this excessiue loue of the world as to carrie all our cares and thoughts after it it is a signe that there is no reconciliation with God and therefore no peace of conscience But if we shall lay aside all worldly and distrustfull carefulnes and cast our care vpon the Lord if we shal walke as we ought and commit our wayes vnto the Lord if we shall pray vnto the Lord for his blessing vpon that we do and depend on him for the euent and successe hence will follow this peace of God this peace of conscience which God giueth which our Apostle here speaketh of For albeit these things be not precisely the cause of our peace of conscience but our reconciliation with God yet we see the promise of the holy Ghost that this peace shall follow these things to keepe our hearts and minds in Christ Iesus Which fruite to haue followed that practise in
against thy God driue thee to thinke of vnlawfull shifts for the supply of thy wants c. then I stand in feare of thee neyther can I comfort thee with any sweete promise of grace and mercie But art thou cheared in thy God notwithstanding thy penury and want dost thou waite vpon him depend vpon him and endure patiently Is it enough for thee that he can supply thy wants if he will and therefore then doest meekly submit thy selfe vnto his will Then surely thou art rich in Gods fauour and vnto thee belongeth an inheritance among the Saints Againe do riches lift thee vp in pride aboue thy brethren set thee a running after noysome lusts and pleasures choake the word and the graces of Gods Spirit within thee and make thee to start aside from thy God like a broken bowe then thy riches are a snare vnto thee and they turne vnto thy destruction but if thou vse them to Gods glory the good of thy brethren and thine owne onely honest and godly comfort then they are a blessing vnto thee and a token of Gods fauour As then the Wise man saith There is that gathereth and yet scattereth so I say There is that wanteth and yet is rich that is rich and yet wanteth that wanteth the worlds superfluitie and yet is rich in Gods fauour and that is rich in worldly wealth but poore in Gods sight As we beare or drowpe vnder our pouertie so we are poore or rich in the Lord and againe as we vse or abuse our riches so we are poore or rich vnto God If then we be in want let vs not be cast downe with heauinesse but let vs be chearefull in our God who can supply what wanteth if he will and will if he see it good If we haue plenty let vs not abuse it to riotousnesse and wantonnesse but let vs vse it to Gods glorie so shall our want be comfortable and our riches a blessing vnto vs. LECTVRE LXXXIX PHILIP 4. Verse 11. For I haue learned in whatsoeuer state I am therewith to be content 12. And I can be abased and I can abound c. NOw in these next verses following the Apostle signifieth his reioycing to be not so much for the present gift it selfe which they sent him as for the fruit which thence should redound vnto them and in these words I speake not c. he denieth that he reioyced because his want was supplyed by their gift as if before that supply came vnto him he had bene cast downe through heauinesse or were not able to endure his want Where in that he was not cast downe through want I obserued who they are whom want doth not pinch to cast them downe through heauinesse namely the children of God who walke so as they haue the Apostle for an example Not that the children of God are neuer pinched with want but though they be oft-times in want yet are they neuer ouercome of want For they looke vnto the Lord and rest in him they know that he maketh poore and maketh rich that he can supplie their wants if he will and that he will if he see it good and therefore they drowpe not they murmure not but they depend vpon him they comfort themselues in him Which should teach vs not to looke to mens wants or riches but how these worke on their affections what effects follow these in them For pouerty and riches plenty and want euen both these are common to the wicked with the godly but they do not alike affect them both The wicked through want drowpe and murmure fall to all vnlawfull shifts to supply their wants but the godly are cheerefull in their God waiting vpon him depending vpon him enduring patiently holding it enough that God can if he will and will if he see it good supply their wants Againe through riches the wicked grow proude runne after their lusts and pleasures oppresse their brethren and forget their God but the godly vse their riches to the glorie of God the good of their brethren and their owne honest and lawfull vse and comfort As therefore we beare or drowpe vnder our wants we are poore or rich in Gods fauour and againe as we vse or abuse our riches we are poore or rich in Gods fauor and therfore this is the thing that we are to looke at how men are affected through their pouerty or their riches Thus farre we haue already proceeded It followeth For I haue learned c. This is the reason whereby the Apostle proueth that he spake not because of want that the supply of his want by their helpe was not the cause of his reioycing as if before that supply came he had bene cast down through heauinesse but now that they had holpen him he reioyced And his reason standeth thus I haue learned to be content with my owne estate whatsoeuer it be therefore it is not the supply of my want by your gift that causeth my reioycing but another thing I haue learned How had he learned He had learned out of the word that he ought to be content with his estate whatsouer it was But he had learned by long experience to be content with his owne estate whatsoeuer it were if he were in labours in perils in watchings in hunger and thirst in fastings in cold and nakednes experience had taught him to be content with these things Which he farther proueth by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content I can be abased that is if being in pouertie and want I be contemned and debased notwithstanding whatsoeuer excellent graces of the Spirit I haue I know how to carry it I can be content and not droupe the head and I can abound that is if I abound in honour wealth or fauour I know how to carry it I can be content and not be proud Euery where for time and place and in all things belonging to this life I am instructed and religiously taught for so the word signifieth both to be full and to be hungrie and to abound and to haue want and still I can be content with which of these estates soeuer and neither grow insolent through my better nor be cast downe with heauinesse through my meaner estate nor relinquish my dutie in my calling whatsoeuer be my state This I take to be the meaning of these words So that here we haue a reason of his deniall in the words immediatly before and a confirmation of the reason by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content Now let vs see what instructions we may gather hence for our further vse and benefite The first thing which I note is from the reason of the Apostle in that he saith he hath learned in whatsoeuer state he is therewith to be content Whence I obserue a lesson very fit for vs and for all Christians to learne euen to be content with
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
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
or earth or Ierusalem or his head or the Temple or the Altar or any that is not God hee offendeth not nor is bound to performe his oath Our Sauiour his exposition of the Law against their glosse is that not onely to sweare in our common talke by the name of God but also to sweare by any other creature is an offence against the Law So that here are not forbidden othes made in truth in iudgement and in righteousnes but all othes in common talke either by God or by any creature whatsoeuer or by any thing that is not God Yea but it is said Sweare not at all True in common talke sweare not at all not by the name of God for that the Law forbids nor by any creature although the Pharisees allow you but let your communication be yea yea nay nay Nay I adde in great and weighty matters sweare not at all if any way you can auoide it and when your yea and nay may be trusted for whatsoeuer is more then yea and nay alwaies commeth of euill euen of the deuill in thee if thou sweare of a wicked custome and of euill in him to whom thou swearest if hauing no cause to distrust thy yea and nay he doe not trust thee but cause thee to sweare The like answer is to be made to that of Iames who vseth the very words of our Sauiour Yea but Iames addeth Sweare not by heauen nor earth nor by any other oath True not vainely or perfidiously So that no oath by God or any creature in common talke is lawfull for any Christian nor in weighty and necessarie matters if wee can auoide it but if wee cannot auoide it an oath by the name of God in truth in iudgement and in righteousnes is lawfull the Anabaptists grounds as yee see prouing nothing to the contrary The second vse of our obseruation is to restraine the wicked othes of the prophane swearers of our time For first are we when we sweare only to sweare by the name of God not at all by any creature or any thing that is not God How then darest thou whosoeuer thou art sweare by the Masse by thy faith by thy troth by our Lady by St. George or the like Are these thy gods whom thou hast made to serue them Or darest thou giue the worship due vnto God vnto any but vnto him Did the Lord threaten ruine vpon Israel because they swore by their idols in Dan Beersheba saying Amos 8.14 they that sweare by the sinne of Samaria and say thy God O Dan liueth and the maner of Beersheba liueth euen they shall fail neuer rise vp againe darest thou sweare by that idoll of the Masse which was the sinne of England and is the sinne of Rome Did the Lord tell Iudah that her children had forsaken the Lord because they swore by them that were no Gods saying Thy children haue forsaken me and haue sworne by them that are no gods Ier. 5.7 and darest thou sweare by our Lady by S. George by S. Iohn or S. Thomas or the like which are no gods Doest thou not see that thus swearing thou forsakest God and bringest ruine vpon thy selfe Did our blessed Sauiour tell the Scribes and Pharisees saying Whosoeuer sweareth by the Altar sweareth by it Matth. 23.20 21 22. and by all things thereon and whosoeuer sweareth by the Temple sweareth by it and him that dwelleth therein and whosoeuer sweareth by heauen sweareth by the throne of God and by him that sitteth thereon and doest thou thinke that when thou swearest by thy faith thou swearest not by him in whom thou beleeuest or when thou swearest by thy troth that thou swearest not by him in whom thou trustest c In one word thou that commonly swearest by any thing that is not God tell me what thinkest thou doest thou therein sweare by God or no If so then thou takest his name in vaine and he will not hold thee guiltles If no then thou forsakest God in that thou swearest by that which is no God And looke then what comes vpon thy swearing by any creature or any thing that is not God Againe are we when we sweare not to sweare by any creature or any thing that is not God but onely by the name of God and not thereby but onely in truth in iudgement and in righteousnes and when things otherwise cannot be cleared and ended How then darest thou ô wretched man in thine ordinarie talke vpon euery fond and light occasion no necessitie of Gods glory or thy neighbors good vrging sweare by the holy name of God and of Iesus Christ How doth not thy flesh thy spirit tremble within thee how doth it not pierce thy very heart and soule to sweare by the life by the body by the sides by the wounds by the bloud of Christ Iesus Doest thou cursed wretch hope to liue by his life that swearest by his life hope to be benefited by his bodie that swearest by his body hope to be healed by his wounds that swearest by his wounds hope to be washed from thy sinnes by his bloud that swearest by his blod Nay thou that dost these things dost crucifie againe vnto thy selfe the Sonne of God Thou art one of them that spittest vpon him and buffetest him that naylest him vnto the crosse that thrustest thy speare into his side that art accessary to the death of that iust one and his bloud shall surely be vpon thee vnlesse he grant thee grace vnto repentance A pittifull case that a man can almost come into no place into no companie but he shall heare such ordinarie swearing by the name of God that euery third word almost shall be such an oath A pitifull case that a man cannot passe the streets but he shall heare little ones that haue little more then learned to speake yet sweare wickedly by the name of God And yet so it is as if our yong ones had neuer learned to speake till they had learned to sweare and as if the elder sort had neuer spoken well till they had sworne lustily A great many thinke themselues no bodie vnlesse they can sweare it with the best and that it is their credit to sweare stoutly But wretched credit with men that is got with the losse of Gods fauour and better no bodie then such a swearing bodie Heare the word of the Lord by his Prophet Zachary this saith he is the curse that goeth forth ouer the whole earth Zac. 5.3 4. for euery one that stealeth shall be cut off aswell on this side as on that and euery one that sweareth c. Enough a man would thinke to make the swearers countenance change and his knees to smite one against another Let this be enough beloued to warne you of this foule sinne of swearing and to restraine you from it Sweare not at all in your common talke either by God for then he will not hold you guiltles or by any thing
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
vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
high hand and as they haue begunne so continue to persecute the Church of God this is an infallible token of their perdition yea it is a cleare cause of their destruction as wee see heauie plagues and iudgements to haue ouertaken Hananiah Shemaiah Amaziah Ier. 28.16.29 25. Amos 7.17 and others because they were malicious enemies against his Prophets Ieremiah Amos and others The vse which our Apostle here teacheth vs to make hereof is this not to feare the aduersaries that oppose themselues against vs for when they persecute vs from one Citie to another beat vs imprison vs and euery way afflict vs whom hurt they Euen themselues they runne themselues vpon the rockes and bring vpon themselues swift damnation They thinke they haue great masteries ouer vs but indeed themselues smart for it Let them therefore looke vnto it how they hold on to wrecke their malice vpon vs and let vs not feare all that euer they doe or can doe against vs. Yea but though they hurt themselues yet they hurt vs also how should wee then but feare them Nay that is the next reason wherefore wee are not to feare them because their persecution and rage against vs is no harme vnto vs but a token vnto vs of saluation And to you of saluation that is The furie and rage of the aduersaries against you if yee stand fast and fight together with one minde through the faith of the Gospell is a plaine token vnto you of your saluation Whence I obserue that persecution by the aduersaries is vnto Gods children a token of their saluation Wee reioyce saith the Apostle of you in the Churches of God 2 Th. 1.4.5 because of your patience and faith c. Againe Gal. 6.17 I beare in my body saith the Apostle the markes of the Lord Iesus Whereby he signifieth that his afflictions were the very markes of his saluation through Christ Iesus as whereby hee was made like vnto him Againe If wee suffer with him 2 Tim. 2.12 wee shall also raigne with him And againe Blessed are they that suffer persecution for righteousnesse sake Matt. 5.10 for theirs is the kingdome of heauen The Scriptures are very plentifull to this purpose cleerely shewing that persecution by the aduersaries is vnto Gods children a token of their saluation A token I say but not a cause for that of the Apostle is euer true that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Rom. 8.15 Vnto the aduersaries indeed their persecution and rage against vs is so a token that it is also a cause of their destruction for sinne being a iust cause oâ— death Rom. 6.23 according to that of the Apostle The wages of sinne is death surely this great and grieuous sinne of persecuting the truth and the professors thereof must needs bee a iust cause of their endlesse destruction But vnto vs their persecution and their rage against vs is onely a token not a cause of our saluation for both to suffer for Christ is the gift of God as it is in the next verse and saluation also through sufferings is his gift by grace through faith So that it is no cause but it is vnto vs a token of saluation as both this and many other places shew Howbeit here yee must also vnderstand that so their persecution and rage against vs is a token vnto vs of saluation if wee continue in one spirit and in one minde fighting together against them through the faith of the Gospell and in nothing fearing the aduersaries It is not standing 〈◊〉 while and not continuing or fighting for a blow or â—wo and then giuing the bucklers or taking courage for a spirt and afterwards for feare falling away that betokens our saluation But he that continueth vnto the end he shall bee saued Mat. 10.22 he that fighteth lawfully and as hee should hee shall be crowned 2 Tim. 2.5 Hab. 6.6 and he that for feare flatly falleth away purchaseth vnto himselfe a fearfull iudgement The vse which our Apostle teacheth vs to make hereof is this as of the former not to feare the aduersaries which oppose themselues against vs for what if wee be tried by mockings and scourgings yea moreouer by bonds and imprisonments What if wee be stoned hewen asunder slaine with the sword afflicted and tormented many wayes This is vnto vs a token of our saluation They thinke that tâ—â—s they hurt vs and haue their willes ouer vs but indeed thus they further our reckoning in the day of Christ Iesus Let vs therefore not feare what they doe or can doe against vs but let vs be of good courage and hold fast the profession of our hope vnto the end LECTVRE XXIII PHILIP 1. Verse 29. For vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake 30. Hauing the same fight which yee saw in mee and now heare to be in mee YEa but how and whence is it that persecution betokeneth perdition to the aduersaries and saluation vnto vs It is of God as our Apostle in the next words saith And this is the third motiue or reason which the Apostle vseth to perswade the Philippians not to feare the aduersaries because it is of God that persecution is perdition to the aduersaries and saluation vnto them Whence I obserue that it is of God that tribulation is recompenced vnto them that trouble vs and saluation vnto vs which are troubled This also our Apostle plainly witnesseth in another place where he saith 2 Thess 1.6.7 It is a righteous thing with God to recompence tribulation to them â—hat trouble you and to you which are troubled rest with vs c. Where not only this is manifestly set downe that God recompenceth tribulation to the troublers and rest to the â—roubled but withall that it is a righteous thing wiâ—h God so to doe A righteous thing indeed with God in respect of his iustice to the one and a righteous thing in respect of his promise vnto the other for in respect of his iustice it is a righteous thing with him to recompence tribulation to them that trouble his Saints because they deserue to haue vengeance rendred vnto them in flaming fire according to that of the Apostle Rom. 6.23 The wages of sinne that which is due in iustice vnto sinne is death and damnation and iudgement mercilesse Iam. 2.13 due in iustice vnto him that sheweth no mercy and therefore doubtlesse vnto him that without all mercy rageth and persecuteth And in respect of his promise it is a righteous thing with him to recompence rest vnto them that are troubled because he hath promised the kingdome of heauen to them that suffer persecution for righteousnes sake Mat. 5.10 saying Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen and againe If wee suffer 2 Tim. 2.12 wee
my comfort bridle thine inordinate desires flie from that which is euill and doe that is good what cares the people for the comfort of their Pastor in this case or the childe for the comfort of his father or the friend for the comfort of his friend Will any of them for the loue of them that they may bee comforted by them yeeld vnto their holy desires Nay wee loue them not so but whatsoeuer become of their comfort wee will follow our owne wayes If it be so with vs this is verily a fault amongst vs and let vs hereafter so loue the godly whatsoeuer be their place that wee make reckoning of their comfort and in token thereof let vs hearken to such holy aduice as they giue vs. His third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit and haue fellowship one with another as members of one body vnder one head then fulfill my ioy c. The ground of which argument is that men knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreemenâ— amongst themselues Whence I obserue that wee are to giue proofe of being knit together in the bond of one spirit by the bond of peace concord and loue amongst our selues Thus where it is said in the Acts of such as were brought to the faith through the Apostles preaching that they beleeued and were baptized as a token and proofe that they were all baptized into one spirit it is also said that they continued together with one accord that they were of one heart and of one soule All that beleeued saith Luke were in one place Act. 2.14 and had all things common 41.46 And they sold their possessions and goods and parted them to all men as euery one had need And they continued daily with one accord in the Temple c. All which things are set downe as tokens and proofes that they were all baptized into one spirit And againe The whole multitude of them that beleeued were of one heart and of one soule that is of one minde will consent and affection whereby they shewed indeed that they were knit together in one spirit and had fellowship one with another as members of one head and therein left vs an example how wee should shew that wee are so knit that wee haue such fellowship What proofe then we giue that we are knit together in one spirit and haue fellowship one with another as members of one body let our contentions discords and diuisions witnesse vnto the world Indeed they doe too too plainly witnesse vnto our faces that herein wee are carnall and walke not as they that are knit together in the fellowship of the spirit But the words following wil giue vs further occasion to speake of this point His fourth argument is If there be any compassion and mercy that is if yee haue any bowels of compassion to shew any mercy vnto mee the Lord his prisoner for your sake fulfill my ioy c. The ground of which argument is that in mercy and compassion towards him the Lord his prisoner for their sake they should at his request fulfill his ioy to be like c. Whence I obserue that the godly requests of Gods Saints afflicted for Christ his sake should moue in vs such bowels of compassion as that wee should gladly hearken and yeeld vnto them Hereupon our Apostle before diuers exhortations and requests which he maketh in his Epistles prefixeth this that hee was prisoner in the Lord prisoner of Iesus Christ I therefore being prisoner in the Lord saith he Eph. 4.1 pray you that yee walke worthy of that vocation whereunto yee are called Where in that he saith I being prisoner in the Lord he thereby implieth that they were the rather to hearken vnto his exhortation because it was the exhortation of him that was prisoner for the Lord his cause And so hee beginneth his Epistle to Philemon thus Paul a prisoner of Iesus Christ implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus because it was the request of him that was now prisoner for Iesus Christ I omit other places By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs. And it were well that in all places they were so powerfull and effectuall as to stirre vp the very bowels of compassion towards them But are not many in many places rather readie to adde affliction vnto their bonds Would it not now be enough to reiect the requests were they neuer so godly if they should come in the name of the prisoner of the Lord I the prisoner of the Lord pray you that yee reforme the wickednesse of your wayes Indeed wee may well wish in our daies that enioying our libertie we may beseech you in Christ his stead for I feare that if out of our prisons bonds wee should thus write vnto you If there bee any compassion and mercy in you towards mee the Lord his prisoner hearken vnto mee in this that yee be like minded or the like I say I feare mee the mention of our bonds would not much preuaile with you or moue any bowels of compassion in you Well howsoeuer it would it should and I hope it will in all that belong to Christ Iesus And let this suffice to be obserued from the seuerall arguments couched in the manner of the Apostles exhortation Now followeth the matter of the Apostles exhortation which is this in generall that they be like minded Which is not simply proposed but with this motiue prefixed thereunto My ioy though for great cause it be great yet is not full vnlesse yee be like minded Fulfill my ioy that yee be like minded Whence I obserue first that the godly Pastors ioy is to be in the weale of his people whatsoeuer his owne case bee If himselfe bee as Paul here was close in prison bound with chaines and looke for nothing but sentence of death yet if his people be well if they stand fast in the faith hee is to bee glad and reioyce euen in his bonds When our Apostle wrote to Philemon hee was in prison as euen now wee heard yet saith he to him wee haue great ioy and consolation in thy loue because by thee the Saints hearts are comforted So how hard soeuer the Pastors owne case be yet if hee bee a good one hee hath great ioy and consolation in his peoples weale But too too many Pastors wee haue in our day which if themselues be well care not in what case their people bee If they haue the fleece from them their hearts are glad whatsoeuer become of them But such reioycing is not good and shall be bitternesse in the end 2. Hence I obserue that the good Pastors ioy is not to be full so long as any thing is amisse amongst
his people Wee shall not now need other proofe than this of our Apostle in this place The Philippians had embraced the faith of Iesus Christ they abounded in knowledge and in iudgement they stood fast in the faith notwithstanding their assaults by false Apostles they were carefull ouer him and communicated to his afflictions they were excellent in many graces So that our Apostle had great cause to haue great ioy ouer them But because of some contention and vaine-glory amongst them his ioy was not full A sufficient president for the Pastor that he count not his ioy full so long as any thing is amisse amongst his people Which may serue to admonish the Pastor to labour that nothing may bee amisse amongst his people either touching life or doctrine that so his ioy may be full and that his people may be the crowne of his reioycing in the presence of our Lord Iesus Christ at his comming But I come vnto that which the Apostle exhorteth in generall The thing which the Apostle exhorteth the Philippians in generall is that they be like minded that is like affectioned hauing their affections likings and desires set on the same things An euident argument that they were not like minded as also the rest which followeth is that some things were amisse amongst them And in that hee dealeth so earnestly with them that these things might bee amended in them it sheweth that these are things which are carefully to be procured regarded and maintained LECTVRE XXV PHILIP 2. Verse 2. That yee be like minded hauing the same loue being of one accord and of one iudgement that nothing bee done through contention c. WE haue heard the manner of the Apostles exhortation and therein foure very patheticall arguments couched to perswade the things whereunto hee exhorteth all so closely followed and so passionately vrged as that the manner of the exhortation could not be deuised more effectuall to perswade the things whereunto hee exhorteth If there bee c. It remained to speake of the matter of the Apostles exhortation Wee spake only of that which I tooke to be onely a motiue prefixed before the matter of the exhortation in these words Fulfill my ioy Now wee are to proceed vnto the maine matter of the Apostles exhortation which is that they be like minded hauing the same loue c. By which matter of the exhortation this in generall appeareth that some things were amisse amongst them there was not that loue and concord amongst them nor that humilitie which should he in them many things were done amongst them through contention through vain-glory through selfe-seeking of their owne things so that though many things were to be much commended in them yet were some things likewise to be reformed in them which hindered the course of that Christian conuersation which becommeth the Gospell of Christ Iesus Whence I obserue in generall what the state euen of the best reformed Churches and so of the most holy men is no Church so reformed no men so sanctified but that many things are amisse amongst them though many things bee much to be commended in them yet some things likewise are still to be reformed in them Looke into all those Churches vnto which our Apostle wrote his Epistles yee shall not finde any of them so commended for embracing the truth and for standing fast in the truth as this Church of Philippi Hee giueth indeed testimonie vnto the Galathians that they were sometimes such as if it had beene possible would haue pluckt out their owne eyes and haue giuen them vnto him so loued they him and the truth which he taught But quickly were they remoued to another Gospell Gal. 1.6 as the Apostle witnesseth whereas the Philippians still stood so fast that the Apostle was perswaded that he that had begunne that good worke in them would performe it vntill the day of Iesus Christ Yet here ye see that some things were amisse amongst them Againe looke into those seuen Churches vnto which Iohn writeth in the Apocalyps and there yee shall see that some were fallen others decayed some were proud others negligent Of all the rest of those Churches the Church of Smyrna and the Church of Philadelphia are there most commended Yet in both those Churches by the right vnderstanding of those Epistles that were written to them it will appeare that there were some amongst them who professed themselues to be good Christians whereas indeed they were no better than a Synagogue and sinke of Satan Againe looke into the reformed Churches euer since that time vnto this day and at this day and still yee shall see that as in those seuen Churches of Asia so in these there were and are as many things to bee commended so likewise many things to be reprehended And so long as the Church is militant vpon earth it cannot be but that shee should be blacke blacke I say not onely in respect of her afflictions whereby her beloued doth sometimes proue her and sometimes chastise her but blacke also in respect of her blemishes imperfections and sinnes which are the causes of her afflictions For all men while they carry about with them the earthly house of this tabernacle vnto what degree of perfection in faith knowledge or other graces of the spirit so euer they be growne had still neede to pray O Lord increase our faith our knowledge and vnto what perfection in innocencie obedience or the like they be growne yet still they are taught to pray O Lord forgiue vs our debts and trespasses For here we know in part we beleeue in part we loue in part we obey in part and our greatest perfection is but great imperfection whiles we liue here at home in the bodie 1 Cor. 13.9 as that of the Apostle sheweth And so long as we are clothed with corruption if we say we haue no sinne we deceiue our selues 1 Ioh. 1.8 and truth is not in vs. That which is in part either in knowledge or in loue or in obedience or in the like graces of the spirit shall be abolished our imperfections shall be taken away and we shall be made perfit But where and when Not here otherwise then by imputation but then and there when and where corruption shall put on incorruption and mortalitie shall put on immortalitie as the former place to the Corinthians sheweth ver 10. and the Church shall be presented vnto Christ Iesus her beloued not hauing spot or wrinkle or any such thing but pure and holy and without blame but then when shee shall bee made glorious when her vile bodie shall be changed and be fashioned like vnto his glorious bodie Eph. 5.27 as that place to the Ephesians sheweth This then should teach vs to long to be of that triumphant Church to long to enter into the holiest of holies to long to be loosed and to be with Christ Here the father of the faithfull holy Abraham here the man after Gods owne
baptisme one God and Father of vs all for meete it iâ— that so many as are ioyned together in the vnitie of these be also knit together in one minde and in one iudgment according to Christ Iesus Eph. 4.5 euen as our Apostle vrgeth this same reason to this same purpose else where Secondly because there is not a better remedie against dissensions and schismes theâ— to be like minded in the Lord as without which it cannot be but that there be dissensions and schismes For what was the cause of the dissensions contentions wherewith the Church of Corinth was troubled Was it not because they were not like minded in the Lord One held of Paul another of Apollos one of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lord his Supper one was hungry and another was drunken And how can it bee but that there should bee dissensions and contentions when one likes this and another that one would haue this and another that one drawes this way and another that way In a little house yee know if the husband be of one minde and the wife of another the Parents of one minde and the children of another the master of one minde and the seruants of another and euery of them will needs follow their owne minde and fancie their owne way how troubled must needs that house be And therefore our blessed Sauiour being now ready to be offered in that holy praier for all his children praied that we might be all one euen as He and the Father were one Ioh. 17.21 that wee might all be one in the Father and in him euen that we might bee like minded in the Lord. Phil. 3.16 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule and to minde one thing If then we will walke as becommeth the Gospell of Christ we are not onely to bee ioyned in one faith and in hope but in all things wee are to be like minded one towards another according to Christ Iesus we are to loue and like affect and fancie will and desire the same things as they are pleasing vnto the Lord being at one with God wee are to be of one minde amongst our selues Here then our aduersaries will aske of vs if this be so necessarie a dutie how happens it that ye are not all like minded What meane the tearmes of Zuinglians Lutheranes Bez. epist 5. Caluinists amongst you How is it that amongst you some are Brownists some Baroists some Puritanes some Protestants How is it that touching ceremonies touching discipline and the like there is such difference amongst you Doth not these things plainely argue that yee are not like minded amongst yourselues For answere whereunto 1. Of them that aske vs these questions I demand of them the like are they all like minded What meane then the tearmes of Thomists Scotists Vide Par. in Iren. cap. 26. Ockamists Canonists and Diuines amongst them How is it that amongst them some are White some Blacke some Gray Friers some Franciscans some Dominicans some Iesuits some barely Priests How is it that not touching ceremonies or discipline alone but touching maine and great points of doctrine there is such difference amongst them Touching the Scriptures doth not Arius Montanus say that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall and doth not Bellarmine denie it Doth not Canus say that the Hebrue text is wholy corrupt by the malice of the Iewes and doth not Bellarmine denie it Doth not Bellarmine himselfe for expounding of the Scriptures sometimes referre vs to the fathers of the Church sometimes to generall Councels sometimes to the Pope and Cardinals sometimes to the Pope himselfe It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues They neede no other to note this vnto the whole world then Bellarmine himselfe who in the beginning of the discussing of euery controuersie betwixt vs and them sheweth how not onely we dissent therein from them but how they dissent amongst themselues First therefore let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie leâ— them cleare the point that they are like minded amongst themselues and then let them tell vs that we are not all of one minde But how doe they shew that wee are not all of one minde If ye be say they then what meane the tearmes of Zuinglians Lutherans Caluinists amongst you But I say vnto them what doe they meane to note vs by such tearmes The memories of these men we honour and reuerence as also we doe other notable lights which haue beene in the Church and are at this day But if we be named after any other name then only the name of Christ Iesus it is through their malice not by our desire Yea but how is it say they that some amongst you are Brownists some Baroists some Puritans some Protestants that touching ceremonies and outward discipline there is such difference amongst you I answere that if there be any Brownists or Baroists amongst vs wee hold them not to be of vs and therefore their distraction from vs ought not to be obiected vnto vs. Now for our difference about ceremonies and outward discipline I wish we were all like minded in these things and it is a fault and blemish of some in our Church that we are not like minded in these things But for the substance of doctrine and grounds of religion wherein is it that we are not like minded If they could no doubt they would taxe vs in the substance as they doe in the accident and as they cannot in the substance so I wish they could not taxe vs in the accident So should the ioy of our Sion be full if we were all like minded both for the substance and for the accident and so many as loue the peace of Sion and wish her prosperitie pray also that this her ioy may be fulfilled Againe this may serue to reproue a fault too too common amongst vs. For if we be ioined together in one faith and in one hope if we agree in the substance of truth we thinke it a small matter to dissent amongest our selues about smaller matters And indeed it is the lesse matter But yet it is a thing which we ought to labour euen to be like minded in the Lord in all things Which our Apostle sufficiently sheweth when in his exhortations vnto vs to be like minded he doth not limit vs vnto these or these things but indefinitely hee would haue vs to be like minded according to Christ Iesus In matters of faith and in matters of ceremonie in matters of doctrine and in matters of discipline in matters of life and in matters of learning in matters of religion and in
them so tickled with a vaine desire of glory as to disdaine â—o be like vnto others or to affect singularitie in iudgement â—r any other thing from the rest Whence I obserue that as â—ontention so vaine-glory should bee abandoned amongst Christians nothing should bee done amongst them through â—â—ine-glory they should not in the vanitie of their hearts sinâ—â—e themselues in any thing from the rest so to get glory amongst men aboue the rest neglecting the glory that comâ—eth of God alone Herevnto also maketh that exhortation â—t the Apostle where he saith Gal. 5.26 Let vs not be desirous of vaine-â—lory prouoking one another enuying one another In which place â—â—rst we haue a very plaine prohibition of vaine-glory let vs â—ot be desirous of vaine-glory It is a fault which haunteth euen â—ery good men but saith the Apostle let vs not be desirous of â—aine-glory and then the rather to disswade vs from all desire â—f vaine-glory hee setteth downe two such fruits thereof as â—ewes it to be a bitter grape the one prouoking of one another â—or that men desirous of vaine-glory are wont to prouoke â—thers to emulations and strife that by dissenting from them â—hey may get some glory vnto themselues and the other enâ—uing of one another for that men desirous of vaine-glory are â—ont to enuie and spite others that seeme any way to stand in â—heir light and to be as good as they themselues are So that hence also the reason why wee are to doe nothing â—â—rough vaine-glory is very plaine for when men once grow â—â— that to be desirous of vaine-glory it is not possible that they â—ould as becommeth Christians bee of one accord with oâ—â—ers For then forsooth wee may not be as others either in â—â—dgment or in any thing else nay then we disdeine others â—ay then our thoughts are running on such things as wherein â—e may be singular aboue others Then if we be men of the Church as we are called we must either haue new opinions â—y our selues or some new interpretation by our selues or â—â—me new kinde of defence of some thing by our selues And â—â— we be other men yet some thing or other there must be sinâ—â—ular in vs wherevpon some haue called vaine-glory the veâ—â— mother of heresies and dissensions whereby both Church and Common-weales haue beene ruined So that yee see there is great reason of this caution amongst Christians that nothing be done through vaine-glory Where briefly note this withall that it is vaine-glory that we are not to affect for this glory we may all affect that men may speake well of vs and glorifie God on our behalfe euer as our Apostle professeth that he did where he saith We giue no occasion of offence in any thing that our ministerie should not be reprehended whereby he meaneth that to the vtmost of his power he endeuoured that his ministerie might be magnified and this glory also we may affect so to doe that which we doe as that we may haue praise with God But we are to doe nothing through vaine-glory that by singling our selues from others we may get praise amongst men And yet how many things are done through vaine-glory by many of vs Our first parents were not more ready at Satans suggestion to eat of the forbidden fruit through a vaine desire of glory to be like vnto God then wee their posteritie and children after their owne image are ready through the like desire to doe many things that we should not doe What is it that makes vs goe to Bellarmine and setting a fresh vernish vpon his reasons to set abroch in the Church new and strange opinions What is it that makes vs plead the Popes cause more then we neede and more then is either for the quiet of the Church or hath sound warrant by the word What is it that makes vs disdaine to walke in the old and beaten way 〈◊〉 to seeke out new waies to walke in If it be not through contention is it not through vaine-glory that we may get vs a name I point onely at some things which I had rather you should conceiue with your selues then I speake of them It iâ— vtterly a fault amongst vs that many things are done through contention many things through vaine-glory and good it were that the meanes how this might be remedied were diligently to be thought vpon Now the meanes how this might be remedied are prescribed in the next words by our Apostle let euery man put on meeknesse of minde and in meeknes of minde let euery man esteeme other better then himselfe and then nothing shall bee done through contention or vaine-glory but that c. Where â—irst yee see that humilitie and meeknes of minde is opposed â—nto contention and vaine-glory as a preseruatiue against â—hem and preseruer of that vnitie and concord whereof they â—re the bane Secondly yee see how it is defined to be a verâ—ue whereby euery man not onely men of meaner place and â—ate but whereby euery man of what state or place soeuer he â—e esteemeth other better then himselfe Whence I obserue soueraigne preseruatiue against contentiousnes and vaine-â—lory and so an onely foster-mother of loue concord and â—animitie and that is humilitie and meeknes of minde to â—teeme euery man better then our selues If we our selues would â—e free from these cankred affections of contentiousnes and â—â—ine-glory if we would haue nothing to be done amongst vs â—ther in Church or in Common-weale through contention â—nd vaine-glory if we would haue vnitie loue and concord â—aintained amongst vs then must wee euery man of vs put â—n meeknes of minde and in meeknes of minde euery man of vs â—ust esteeme other better then himselfe be our state and place â—igher or lower better or meaner we must euery man be low â— our owne eyes euery man willingly yeeld vnto another â—nd euery man thinke meanlier of himselfe then of other â—erevpon our Apostle being to exhort the Ephesians to keepe â—e vnitie of the spirit in the bond of peace begins his exhortation â—â—us I therefore being prisoner in the Lord Eph. 4.2 pray you that yee â—alke worthy of that vocation wherevnto yee are called with all â—mblenes of minde and meeknes c. thereby implying that â—mblenes and meeknes of minde is one of the best preserâ—ers of the vnitie of the spirit in the bond of peace and so conseâ—uently one of the best preseruatiues against contentiousnesse â—â—d vaine glorie Which yet will euidently appeare if a little â—e compare the contentious and the vaine-glorious man â—th the meeke and humble-minded man The contentious â—an takes a delight in opposing himselfe against all the humâ—e man doth not willingly oppose himselfe vnto any the â—â—ntentious man will not yeeld the humble man willingly â—eldeth the contentious man standeth stiffely in what hee â—aintaineth be it true or false the humble man easily relenteth from the false and gladly submitteth himselfe vnto the truth the contentious man is in his element when he
of God is decked and beautified more than with all costly iewels and precious ointments whatsoeuer But here it is to be obserued euen from the Apostle in this place of Peter that there is a two fold humilitie and holinesse the one inward the other outward the one of the minde the other to the eye the one true and holy the other ill and hypocriticall Of the outward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians Let no man at his pleasure beare rule ouer you by humblenesse of minde Colos 2.18 and worshipping of Angels c. For the vnderstanding of which place it is to be vnderstood that there were craftily crept in amongst the Colossians certaine which taught them to worshippe Angels because forsooth it was a point of great arrogancie streight-way to rush into the holy place and to worship God greater humblenes beseemed them then foorthwith to rule into Gods presence and to fall downe before him and to worshippe him Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortalytie and to make their praiers vnto them not boldly and presumptuouslie themselues to enter into the Kings palace before the throne of grace but in all humblenes to prostrate themselues before the saints and their images that so their praiers and supplications through their intercession may bee accepted with God But against such as by such humblenes â—eeke to abuse vs the Apostle plainly warneth vs in this place â—or that this humblenesse is a voluntarie submission not taught â—y God but chosen according to mens owne fantasie The â—nward humilitie and lowlinesse of minde is that whereof Peâ—er here speaketh and wherunto our Apostle in my text exhorâ—eth It is the heart the minde and the soule that God regardeth there must be the seate of humilitie if it be true humilitie The glorie of the true Christian is within and therefore it is said The Kings daughter is all glorious within Psa 45.13 the kings daughter i. the Church and then if thou be a liuely member of the Church thy glory is within and thy outward humility is then good when it proceedeth from within euen from the lowlinesse of the minde And now that you see what it is euen what humility it is that the Apostle exhorteth vnto I beseech you with the Apostle that the same minde be in you that was euen in Christ Iesus that in meekenesse of minde euery man esteem other better then himselfe It is an exhortation which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth I feare me we shall finde that we haue either neuer heard of or neuer hearkened vnto The propertie of it is in giuing honour to preferre others Rom. 12.10 as ye haue already heard out of the Apostle and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts Luc. 14.7 Out of both which places it may appeare that he that is truely humbled in matters of honour preferreth not himselfe before others but preferreth others before himselfe But how farre we are from this humilitie the great ambition of men in our daies and great seeking of euery preferment yea of euery petite office in euery towne incorporate would speake if I should hold my peace Nay so farre are we from preferring others before our selues that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption yea out of our false hearts we will deuise all manner of lies and slanders against them and rather then faile we will libell against them It is so and where it is so there wants this humblenesse of minde here spoken of Another property of it is that hee that is humble and aâ— our Sauiour calleth him poore in spirit esteemeth others better than himselfe as the Apostle sheweth vers 3. He standeth not vpon the conceit of his knowledge of his honour of his wealth of his friends If he haue these things hee acknowledgeth them to be the blessings of the Lord but no cause why he should swell with pride or aduance himselfe aboue his brethren But doth not the wealthy rich man treade vnder foote and oppresse with all wrong and violence his poore neighbours Is not the great Scholar and wise man so puft vp with his knowledge that he counts of others little better than fooles Doth not the great man whether it be that he bee great in office or in birth and friends doth hee not disdaine his inferiours and oftentimes make a mocke of them I wish it were not so but if it be so there wants in them this humblenesse of minde here spoken of A third propertie of it is as to humble vs so before God that we willingly acknowledge whatsoeuer good thing wee haue to be onely from God without any merit in our selues so without selfe respects to regard the good of others and of Gods Church For the truely humbled man doth not looke on his owne things as it is in the former verse as so louing them that he careth not for the things of other men but he looketh on the things of other men and whatsoeuer is good for Gods Church that he doth I wish there were no cause of feare that this humblenesse of minde were wanting But who seeth not that the reformation of many abuses is hindred that many godly and Christian exercises are staied that much good many times is left vndone and why Forsooth because such a one moued it because such and such men call for it such and such men like too well of if and therfore rather then please their humours let things stand as they are A thing in practise too too common and what humblenesse of minde where it is so By this which hath already beene spoken I thinke it may appeare how little hitherto we haue hearkened to this exhortation of the Apostle Well I beseech you that whatsoeuer is amisse in this behalfe may be amended Decke yâ—ur selues inwardly with lowlinesse of minde in giuing honour go â—e before another esteem euery man another better then himselfe â—t neither opionion of wisedome puffe you vp or of wealth make you â—ell but submit your selues one vnto another and let the same â—ind be in you that was in Christ Iesus And so I come to my seâ—ond note out of this exhortation 2. In this exhortation I note the inducement which the â—postle vseth to moue them vnto this humblenesse of minde â—hich is the example of Christ Iesus Let the same minde bee â— you that was in Christ Iesus Will ye then haue a reason why â—e should be lowly in minde Christ Iesus whose example is â—erule of our life and whose actions ought to be our instruâ—tions he so humbled himselfe
also abased not as it is considered in it selfe for so it is immutable but in respect of the vaile of the flesh vnder which it was so couered that it lay hid from the first moment of Christ his incarnation to the time of his resurrection without any great manifestation of his power and maiestie therein Did he then who was both God and man thus voluntarily humble himselfe in his Godhead and in his manhood did he so abase himselfe that he would be borne in a cratch conuerse with poore fishermen eat and drinke with Publicans and sinners be baptized of Iohn be tempted of the Deuil wash his Disciples feete and as a Lambe before the shearer so not open his mouth What should this teach vs my brethren Euen willingly to submit our selues one vnto another and all of vs to decke our selues inwardly with lowlinesse or minde If abundance of wisdome and knowledge if greatnes in honor and dignitie if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe his name was wonderful counseller the mighty God the euerlasting father the prince of peace to him did belong all honor and glory in him were hid all the treasures of wisdome knowledge of his fulnesse haue all we receiued grace for grace yet for all this he thus humbled himselfe willingly as yee haue heard Let not therefore the conceit of wisdome and knowledge in our selues let not the conceit of our wealth and riches of our preferments and honors of our birth and friends cause vs to swell with pride of our owne gifts or to lift vp our selues aboue our brethren to disdaine our inferiors let not these be any staies why â—ere should not be in vs the same mindes that was in that â—hrist Iesus Let euery man make himselfe equall vnto them of the â—est degree and let euery man esteeme other better then himselfe â—e God resisteth the proud and giueth grace vnto the humble â—nd let this be noted touching Christ his humiliation It â—â—â—loweth And he became obedient or he was made obedient Whence I â—â—te the second point which I proposed to be spoken of to â—t Christ his obedience in his life vnto the law to fulfill the â—v For if the question be asked when and how long was â—rist obedient The Apostle answereth vsque ad mortem vnâ—â— the death not as if his death were no part of his obediâ—ce but the Apostle plainely implieth thereby that as in the 〈◊〉 of his life he was obedient vnto his Fathers will to fulfill â—e law for vs so was he obedient in his death to redeeme vs â—m death hell and the Deuill Touching his obedience vnâ—â— the law to fulfill the law the Apostle saith that when the â—nesse of time was come Gal. 4.4 God sent forth his Sonne made of a man and made vnder the law that is subiect vnto the law to fill the law And of himselfe thus our Sauiour himselfe â—aketh Mat. 5.17 thinke not that I am come to destroy the Law or the â—ophets I am not come to destroy them but to fulfill them Christ â—n was made subiect to the law and came into the world to â—â—fill the law And therefore he was circumcised the eight â—y he was represented to the Lord after the daies of Maries â—â—rification and as the text saith Luc. 2.39 all things were done for him â—â—ording to the law of the Lord. He gaue sight to the blinde â—â—de the deafe to heare the dumme to speake the lame to goe c. Es 35.5 6. â—it was so written of him He preached the Gospell to the â—re bound vp the broken hearted 61.1 2. preached deliuerance to the â—tiues set at libertie them that were bruised preached the accepâ—le yeare of the Lord c as it was so written of him He was â—uted with the transgressors though he had done no wickednesse 53.12 â—ther any deceit was in his mouth he bare the sinnes of many and â—yed for the trespassers as it was so written of him In a word â—atsoeuer was written of him in the law of Moses and in the Prophets and in the Psalmes all that he fulfilled And therefore when Iohn would haue put him backe from his baptisme he said vnto him Mat. 3.15 Let be now for thus it becommeth vs to first all righteousnesse as if he had said stay not this act of my baptizing for we must render perfect obedience vnto the Father in all things which he hath ordained Now will yee know the reason why Christ thus fulfilled the law as it was written 〈◊〉 him Gal. 4.5 The Apostle giueth it where he saith for this cause 〈◊〉 was made subiect vnto the law that he might redeeme them when were vnder the law Rom. 8.4 or as the same Apostle saith that the rightâ—ousnesse of the law might be fulfilled in vs which walke not after the flesh but after the spirit .i. that his fulfilling of the law in oâ— flesh might be imputed for righteousnes vnto the children oâ— his kingdome as well as if they had fulfilled the law in the owne persons For when as the same Apostle there speakeâ—â— by reason of our sinnefull flesh we were not able to fulfill the law and therefore must needs perish by the law then God sâ—â—ding his owne Sonne in the similitude of sinnefull flesh maâ—â— him obedient vnto the law that his fulfilling of the law mighâ— be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent and walke not after the flesh but are the spirit Againe the worke of our redemption consisted not onely in Christ his sufferings and death but in his fulâ—â—ling of the law also For the sufferings and death of Chriâ—â— considered apart from his legall obedience onely takes aâ— the guilt and punishment frees man from death and make him of a sinner to be no sinner but that he may be fully reconciled to God and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto vâ— Witnes the Apostle Rom. 3.19 where he saith As by the disobedience of 〈◊〉 man many were made sinners so by the obedience of one shall 〈◊〉 be made righteous where speaking generally of obedience bâ— meaneth Christ his whole obedience which in all his life time he performed For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores sic in obedience Christi fuit impletio legis vnde sumus iusti the transgressneâ— the law whereby we are made sinners so in the obedience of Châ—â— there was the fulfilling of the law whereby we are made iust And therefore that he might be made of God vnto vs perfect iustication and redemption besides that he suffered and died for â—s that he might free vs from sinne and death he also fulfilled â—he law for vs that so we might be made the righteousnesse
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
contention and to vse charitable conference one with an other for the taking vp of all such things as may breede strife and contention Againe in an other place saith the same Salomon Pro. 17.14 the beginning of strife is as one that openeth the waters therefore ere the contention bee medled with leaue off Where hee likeneth him that mooueth and beginneth strife vnto a man that by plucking vp a sluce lets in the waters which before were shut vp and so drownes whatsoeuer is in the way But the thing which therein hee teacheth vs is this that we should withstand the beginnings as of all euills in generall so in particular of striefe and contention Beware therefore I beseech you that yee suffer not this canker to spread amongst you Brawling and debate striefe contention becomes not them that haue giuen their names to Christ Iesus Peace and loue kindnesse and gentlenesse one towards another best beseemeth you Follow therefore after loue seeke peace and ensue it Bee kinde and courteous one vnto an other be gentle and louing one vnto an other and haue peace amongst your selues and so the God of peace shall be with you and blesse you That ye may be blamelesse and pure c. Now followeth the reason as I take it of both the branches of the Apostle his exhortation namely why we should both walke in holines of life before the Lord with feare and trembling and why our conuersation with our neigbours and brethen should be without murmuring and reasonings The reason is twofold the one in respect of the Philippians that they might be blamelesse and pure c. the other in respect of the Apostle himselfe that he might reioyce in the day of Christ c. The summe of the first reason in respect of the Philippians and consequently in respect of vs is this we ought to lead a life as the sons of God in the middest of a froward people therefore we ought to passe the time of our dwelling heare with feare and trembling and to doe all things without murmuring and reasoning The reason seemeth to be drawne from the end why wee should so walke why wee should soe doe Why should we so walk why should we so do to what end that we may be blamelesse c that is in briefe that we may be as the sonnes of God in the middest of a froward people But the particulars whereby this is enlarged haue their seuerall vses and are very well worthy our serious consideration That ye may be blamelesse we must walke thus and doe thus that we may be blamelesse that is that we may not giue vnto any any iust cause of complaining of vs or blaming vs. And this is set downe for vs as a marke to shoote at whereat in our life we must leuel as neere as possible we can euen to liue without blame and reproofe amongest men Yea but is this possible Could our Sauiour Christ himselfe or could his Apostles and Disciples escape the reproofe and hatred of the Iewes No they could not neither can we For our Sauiour himselfe hath told vs that the world i. the wicked men of the world shall hate vs aad speake all manner of euill against vs for his sake falsly Ioh. 15.25 Yet therefore were they blamelesse because the Iewes hated them without a cause as our Sauiour saith of himselfe Luc. 1.6 because there was no iust cause of their reproofe And so it is said of Zacharias and Elizabeth his wife that they walked in all the commandements and ordinances of the Lord without reproofes Without reproofe how in respect of God no but in respect of men they were without reproofe inasmuch as they gaue no iust cause of exception against them vnto any man And this is it whereunto we must bend our selues and our studies euen so to liue as that we giue no iust occasion of offence or complaint of vs vnto any man either by word or by deede Yea but this also is impossible so to liue as not to giue many times iust occasions of offences iust occasions of reproofes True it is for who is he that liues so well that giues not iust occasions of reproofes But what then must we not therefore study so to liue as not to giue any iust occasion of reproofe Our Sauiour Christ telleth vs that we must be perfect euen as our Father which is in heauen is perfect A thing altogether impossible for vs to be perfect in this life Yet must we euen in this life striue thereunto that though we cannot come as farre as wee should yet we may endeauour to come as farre as we can euen as our Apostle witnesseth of himselfe where he saith Phil. 3. â—â— â—â— I forget that which is behinde and endeauour to that which is before and follow hard toward the marke c. Where he plainely sheweth that though he could not come vnto perfection yet he laboured thereunto Right so although we cannot be blamelesse nor happily without iust occasion of blame and reproofe yet must wee studie and endeauour so to liue amongst men as that neither by word not by deede wee giue them iust occasion to complaine of vs or to blame vs. But how farre a great many in these last and worst daies are from this study and endeauour he seeth little that seeth not When the Apostle saith doe all things without murmuring and reasonings that yee may be blamelesse he sheweth plainely that those that are tainted with those faults of murmuring and brawling and contention are not blamelesse but are iustly to be reproued giuing iust occasion thereof by their wranglings and malecontented contentions To go one steppe further the profane swearer is he such a student as now we speake of doth hee study to be without iust reproofe Nay reproue him for his cursed swearing a thing most worthy reproofe yet reprooue him and great oddes but he will heape oath vpon oath to let you know how little he esteemes iust reproofe I speake that I know hauing somtimes my selfe to my great grife heard it And if we should go farther how few such students should wee finde as studie to be blamelesse ye your selues do see it and finde it in the ordinary course of life and common experience Well let vs know that not only Scholers ought to be such students as now we speake of but all generally of what sort or state soeuer they be ought to study so to lead their liues as that they may want iust reproofe amongst their brethren And if we ought then let vs be such students and let euery of vs set such a watch before our lips that we may not offend with our tong and so order our steps that we giue no iust occasion of exception against vs that so we may come as neere vnto this of our Apostle as we can to be blamelesse The next clause is that we may be pure We must walke before God with feare and trembling and
vnto Christ they should not walke worthy of Christ This therefore in this place is the summe of the Apostle his desire that the Philippians would so walke worthy of Christ both before God and with their brethren that in the day of Christ when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine but by his preaching of Christ Iesus vnto them had gained them vnto Christ who should then giue both vnto him and them the crowne of saluation for their glory This is the summe and the sense likewise of that which the Apostle speaketh in this place Now let vs see what vse we may make hereof for our selues Here then 1. I note that the saluation of Gods people is the ioy crowne of the faithfull Minister of Christ in the day of Christ This shall be his glory in that day with his Christ whose Minister he is that he hath gained many vnto Christ And therefore this our Apostle in another place calleth the Philippians his ioy his crowne Phil. 4.1 whereby he signifieth both the present ioy comfort which he taketh in them and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians 1 Thes 2.19 saying what is our hope or ioy or crowne of reioycing are not euen you in the presence of our Lord Iesus Christ at his comming 20. Yes yee are our glory ioy when not onely now present but in the presence of our Lord Iesus Christ at his comming As plaine to this purpose is that in the last of Daniel Dan. 12.3 where he saith that they that turne many vnto righteousnesse shall shine as the starres for euer and euer which no doubt is principally meant of the Ministers of Christ Iesus And if it shall be said in that day vnto euery good and faithfull seruant Mat. 25.21 It is well done good seruant and faithfull enter into thy masters ioy how much more shall it be said so vnto the faithfull Minister of Christ Iesus What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faithfull and painefull in their places to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ to turne many vnto righteousnesse O but there are many discouragements For who more contemned who more disdained who more hated who more disgraced then the Ministers of Christ Iesus True it is and it is the shame of our times that they are counted of many as the very of-scourings of the world and the more faithfull that they are the more they are hated and oftentimes the more persecuted If we sowe cushions vnder all arme-holes if we speake smoothing and fawning words if we cry peace peace all is well if we meddle not with the sinnes of the people but onely teach a truth in a generalitie happily we shall please or not displease but liue in rest and quiet But if we lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgrassions if we search and cut vp and lance the sores of our people if we sharply reproue such such sins whereof their own consciences condemne them to be guilty then they begin to hate vs to disgrace vs to persecute vs to traduce vs as cursed Chams as seditious fellowes troublers of the State and to speake all manner of euill sayings against vs. Herod ye know when he heard Iohn did many things Mar. 6.20 Mat. 14.10 and heard him gladly But after that Iohn had reproued him for his incest he quickly lost his head The Iewes likwise heard Steuen a great while answering for himselfe But when he began to come somewhat neere vnto them and to touch them to the quicke when he came vpon them with Act. 7.51.54.55 Yee stiffe-necked and of vncircumcised hearts and eares yee haue alwaies resisted the Holy Ghost c. then it is said that their hearts brast for anger and that they gnashed at him with their teeth and quickly after stoned him to death I say not that it fareth so at this day For sinne God be thanked may be boldly rebuked without feare of such danger But this we finde true by experience that whose sore we touch his hatred most commonly we purchase and if wee be but suspected in our reproofes of sinne to note such and such men we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will and when we strike at the roote of any sinne and wound only that we may heale they tell vs we only vtter our choler or malice and that we might well enough finde our selues other matter then to note them in our Sermons But this as I said is the shame of our times that the more faithfull and painefull they are the worse commonly they are intreated But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie and that howsoeuer now through their disgraces and reproches and contempts and hatreds and persecutions our reioycing be diminished yet our reioycing in the day of Christ shall no man take from vs but then they that haue beleeued and they that haue beene conuerted from going astray out of the right way by our ministerie shall be vnto vs the crowne of our reioycing Then for that we haue laid out our talent to the best aduantage we could we shall heare that voice It is well done good seruant and faithfull and then those that hated vs without cause and disgraced vs without our desert shall not dare to hold vp their heads against vs but shall be confounded in that day In the meane time if when we haue sowen the seede of Gods word many sharpe showres doe follow and many blacke tempests ouertake one another yet must we with the husbandman patiently expect the time of haruest we must in patience possesse our soules vntill the day of Christ and then we shall reioyce in the presence of our Lord Iesus Christ at his comming when we and they whom we haue gained vnto Christ shall meete him in the clouds that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioycing in that day Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him doth the glory of the Minister in that day depend vpon the saluation of them that heare him Doth he runne in vaine and labour in vaine if he gaine
obeyed is called a sacrifice Now what sacrifices be these These be the sacrifices of the new Testament these bee liuely sacrifices and holy and acceptable vnto God and these together with the sacrifice of praise and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God An end of all other sacrifices was then when Christ cried vpon the crosse it is finished These onely remaine and these are our reasonable seruing of God How should not this stirre vp both Pastor and people to doe that they should In the Pastor his burning zeale to giue his life for his people in the people their obedience of faith by the ministery of their Pastors are their holy and Christian sacrifices and their reasonable seruing of God And these sacrifices are now no lesse to be offered by vs in the new Testament then were those sacrifices of beasts and other like things to be offered in the old Testament and surely are farre more acceptable vnto God then were they But I promised only to speak of this in a word Now a word likewise of that that followeth For the same cause c. In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacrifice of their faith As he would be glad and reioyce with them if their faith should be confirmed by his death so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith What then must we be glad and reioyce when our best Pastors and teachers are taken from vs Did not the Church well when Steuen was stoned to death Act. 8.2 to make great lamentation for him Yes no doubt they did well and whensoeuer the Church is depriued of any worthy member especially of any worthy Pastor and Teacher there is iust cause of great sorrow And the Apostle alloweth a moderation in lamenting for the dead so that we sorrow not as they that haue no hope 1 Thes 4.13 And it was a part of Iehoiakims plague that he should be buried like an Asse and none to make lamentation for him The meaning then is not that we should reioyce and be glad and not mourne simply at the death of our best Pastors and Teachers but that wee should bee glad and reioyce at the fruite which comes to the Church by their death if they suffer martyrdom for the confirmation of the brethrens faith For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached this should both make vs reioice that God giueth such strength vnto his Saints and likewise confirme vs in the faith of Iesus Christ and further animate vs patiently to endure whatsoeuer tribulations for Christ his sake The Apostle himselfe would not no doubt reioyce simply in his suffering and death but in that onely thereby God should be glorified and Gods children strengthened So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants and racked and martyred but in that God vouchsafeth thus to conforme them to the image of his sonne and to make their bloud the seede of the Church so that thereby both the faith of them that are already in the Church is confirmed and others likewise are brought vnto the faith Here only wee are to looke to this caueat that we do not iudge of a martyr only by his suffering but further by the cause of his suffering For not the suffering but the cause of his suffering makes him a Martyr If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome And in his death we are so to reioyce as already ye haue heard Thus farre of the reasons enforcing obedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde LECTVRE XXXIX PHILIP 2. Verse 19.20 And I trust in the Lord Iesus to send Timotheus shortly vnto you that I also may be of good comfort when I know your state c. AND I hope in the Lord Iesus In this latter part of this Chapter the Apostle his desire is to comfort the Philippians and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation as it appeareth they did ex vers 15. but that they should grow forward from grace vnto grace that when hee should heare of them he might heare of them to his comfort To comfort them therefore he 1. promiseth to send Timothy vnto them a man whom themselues knew to bee a faithfull minister of Christ Iesus and to loue them sincerely 2. He putteth them in hope of his owne comming shortly after vnto them 3. He telleth them that now he sendeth their faithfull minister Epaphroditus vnto them and the causes why By all which things as the Philippians were iustly to be comforted so were they so many caueats to warne them that neither Timothy nor hee nor Epaphroditus might finde any cause of griefe or discomfort amongst them when they should come vnto them In his promise to send Timothy vnto them I note 1. his promise to send him 2. the reason why he sent him rather then any other In his promise 1. I note the holy limitation thereof 2. The promise 3. The end of sending him Touching the 1. Paul doth not absolutely promise to send Timothy vnto them but saith he I hope in the Lord Iesus c. It is to bee vnderstood that at this time when the Apostle wrote these things he was in prison at Rome where Timothy ministred vnto him and serued him in such things as he needed Now it seemes he was in hope shortly to bee deliuered out of prison and then his certaine resolution was first to send Timothy vnto them and then shortly after himselfe to come vnto them But how the Lord would dispose of these things he knew not Onely hee knew that the heart of Nero who had cast him in prison was in the hand of the Lord Iesus to dispose of as seemed best to his godly wisedome and so he loued them that he hoped the Lord Iesus would deliuer him out of prison and bring him vnto them Because therefore he knew not certainely how it would please the Lord to dispose of these things hee doth not absolutely promise to send Timothy vnto them but inasmuch as his loue to them made him to hope the best hee saith I hope in the Lord Iesus c. The lesson which hence wee haue to learne is this in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus not resolutely to set down this or that will I doe but with these or the like conditions and limitations I
the Lord and his strength and doe first honour him that so he may honour them before all people Nay euery plot is sooner and oftener cast then this and this comes seldome or neuer within their thoughts or if it doe yet this is too slow a course for them God must giue them leaue to climbe vp another way and then when they are where they would be they will serue him perhaps when they thinke of him Againe are there not many that are so couetous that they seeke by all meanes to be rich and to be Lords if it were possible of the whole earth And yet how many of them remembring that the Lord maketh poore and maketh rich doe first seeke the Lord so to become rich by him Nay if fraud oppression vsurie or the like will make them rich they will not wait vpon the Lord but thus they will become rich Yea but these and such like as seeke and delight only in pleasures and idlenesse and riches and honour and the like they seeke these things altogether they seeke not the Lord at all neither is God in all their thoughts but thou seekest the Lord and delightest in his Law And so doe many which yet seeke their owne more then that which is Iesus Christs Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee whether in some things thou preferre not thy selfe before thy Christ and his will Aske thine owne heart and see whether if thy God should bid thee doe as Zacheus did Luk. 19.8 giue halfe of thy goods to the poore and if thou hast taken from any man by forged cauillation to restore him foure-fold whether I say it would not grieue thee so to doe See whether if thy Christ should say vnto thee as he said to the young man in the Gospell Goe sell that thou hast Mat. 19.21 and giue to the poore and thou shalt haue treasure in heauen and come and follow mee whether I say thou couldest be content to doe so See whether in thy care for thy health for thy wealth for thy life c. thy first and chiefe care therein be that thereby thy God may be glorified See I say and looke into these and the like things with a strait eye and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs And howsoeuer you shall finde your selues in the examination of these things guiltie or guiltlesse this you must know that Christian dutie requireth this of vs that first and principally we should seeke the glory of God and the things that belong vnto our peace and then afterwards the things that belong vnto this life Wee are carefull for many things what to eat what to drinke wherewith to be clothed how to liue and pay euery man his owne how to prouide for our wiues and our children how to maintaine our state and calling c. and so wee may and so wee ought to haue a godly care of these things without diffidence or distrust in Gods gracious prouidence but the rule which our Sauiour Christ giueth that must wee still keepe Mat. 6.33 first to seeke the kingdome of God and his righteousnes and then all these things which are outward meanes of liuing and well liuing shall be cast vpon vs. Christ must bee vnto vs health and wealth and life and all things else We must cast our care vpon him and he will care for vs. Aboue all things wee must submit our selues vnto his will and walke after his Law and whatsoeuer things are needfull and meet for vs hee will minister vnto vs. Let euery man therefore so seeke his owne things that first and principally hee seeke the things of God let him so minde earthly things that his affections be principally set on the things that are aboue let him so regard his body that he principally looke vnto his soule LECTVRE XLI PHILIP 2. Vers 22.23.24 But yee know the proofe of him that as a sonne with the father hee hath serued with mee in the Gospell NOw the Apostle in these words to cleere Timothee of that fault wherewith very many of the rest were tainted that hee sought not his owne more than that which was Iesus Christs he asketh no other or better proofe thereof then their owne knowledge and experience of him for that they knew very well that Timothee as a sonne with the father serued with the Apostle the Lord Christ in preaching of his Gospell But yee saith the Apostle know the proofe of him c. As if the Apostle should haue said The rest that are with mee at least very many of them seeke their owne more then that which is Iesus Christs But for Timothee your selues will serue to cleere him of this fault yee know vpon that knowledge and proofe which yee haue of him that hee is another kinde of man that he hath serued with me euen as a sonne with his father whom Christ Iesus wherein in the Gospell that is in the preaching of the Gospell his ministerie is fully knowne vnto you that both he and I haue walked after one rule in preaching of the Gospell of Iesus Christ euen that wee haue walked as the father and the sonne in the selfe same steps vnto the building of the spirituall Temple of Christ Iesus hee walking as hee hath mee for example This I take to bee the Apostle his meaning in these words The notes hence to bee obserued I will rather point at then much stand vpon especially in this place and auditorie 1. Hence I note that Timothy whom the Apostle sent vnto the Philippians was a man of whom they had had proofe and experience before and whose faithfulnesse in the worke of his ministery was so well knowne vnto them that they could not doubt thereof And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Timothy from such faults as had infected the rest or in the enlarging of his commendation they knew that as a son with the father so he had laboured with the Apostle in preaching the Gospell of Christ Iesus A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue by their faithfull and carefull walking in the workes of their calling to approue themselues not onely before the Lord but also before men to be the faithfull seruants of Christ Iesus Yea but here is all the skill to do so or rather it seemeth a thing impossible to approue our selues both before the Lord and also before men For if we yet should please men we were not the seruants of Christ And therefore the Apostle in an onother place protesteth against pleasing of men Gal. 1.10 and saith we so speake not as they that please men but God which trieth our hearts 1. Thes 2.4 How is it then possible for vs to approue our selues both before God and before men True
them saith hee that haue the ouer-sight of you and submit your selues vnto them for they watch saith he for your soules c. Againe saith the same Apostle 1 Tim 5.17 The elders that rule well are worthy of double honor especially they which labour in the word and doctrine c. Let vs therefore take heede how we do despise or not reuerence these our spirituall fathers in Christ Iesus Pro. 30.17 For if the eye that mocketh his father and despiseth the instruction of his mother shall be a pray vnto the rauens of the valley to picke it out and vnto the young Egles to eate it How much more shall it be so vnto vs if wee despise the instruction of our fathers in Christ Iesus and if wee stop our eares at the voice of their charming charme they neuer so wisely Againe let vs take heede how we doe not obey those our spirituall fathers in Christ Iesus Deut. 21.18 For if the stubborne and disobedient sonne that will not hearken to the voice of his father or of his mother nor will obey their admonition shall bee stoned with stones vnto the death how much more shall the iudgement of God ouertake vs if we will not heare nor incline our eares to obey the voice of our fathers in Christ Iesus if wee will not hearken and obey their admonitions and exhortations which in Christ his steede do beseech vs and admonish vs and exhort vs. Heare the voice of wisedome a voice fearefull yet most true Pro. 1.24 because saith Wisedome I haue called and ye refused c Euen thus shall it be vnto all them that obey not the voyce of wisedome in the mouth of the Minister Hearken therefore and obey for obedience is better then sacrifice Yea and reuerence the person of the Minister for the words sake which he bringeth In a word from this one example of Timotheus commendation let Ministers of the younger sort learne to reuerence their auncients in their ministery let young men learne to honour the person of the aged and let all of vs learne to carie our selues towards them that haue begotte vs in the faith as sonnes vnto their father Now followeth the conclusion of his first promise which was to send Timotheus vnto them in these words him therefore I hope c. Wherein is set downe the repetition of the former promise and likewise a farther signification of the time when he would send him Him saith he I hope to send there is the repetition of the former promise as soone as I know how it will go with me here is the signification of the time when he would send him Before he had said I trust to send Timotheus shortly vnto you now he sheweth what he meant by that shortly that is as soone as he should know whether he should be deliuered from his bonds by Nero which he hoped should bee shortly And the cause why he sent him not presently with Epaphroditus was because as yet he knew not certainely how his matters would go and he was very desirous that at his Timotheus comming vnto them they might bee comforted ouer his deliuerance from his bonds I haue already pointed at such notes as I thought meete to bee gathered from this promise It followeth And I trust in the Lord In these words he putteth them in hope of his owne comming shortly vnto them Which his promise as the other dependeth vpon the hope of his deliuerance out of prison This hope also of his comming vnto them he putteth them in for their farther comfort and likewise for their farther confirmation in the faith Whence 1. we may note the Apostle his great care that they might be comforted and therein obserue the great care that the Ministers of Christ Iesus should haue of the comfort of their people in the times of their distresses of which note wee haue already spoken before 2. We may note the Apostle his great care that they might grow strong in the faith and abound in euery good worke vnto the glory of God the father And this care ought also to be in the Ministers of Christ Iesus towards their people as also I haue heretofore obserued Only here remaineth one doubt to be answered For here some happily will aske how it fell out with this hope and confidence of the Apostle was he deceiued of his hope and confidence or did he as he hoped he should send Timothy shortly after vnto them did he as he trusted he should come himselfe shortly after vnto them Whereunto 1. I answere what if he were deceiued of his hope and confidence doth this at all impaire his credit and authority If it had beene a matter of faith and doctrine it should But this was a thing casuall and contingint wherein he might be deceiued and yet his credit no whit diminished For albeit he had the spirit of truth to lead him into all truth in whatsoeuer doctrine hee deliuered vnto the Church Yet in things that concerned himselfe especially in things future and contingent might he be deceiued euen as we see in this place that albeit he had the gift of healing yet Epaphroditus whom hee dearely loued had like to haue died with him 2. I answere that whether hee were deceiued of his hope and confidence or no I cannot certainely tell because it appeareth not by the Scriptures But very well it might be â—hat both he sent Timothy vnto them and that himselfe came afterwards vnto them For this we must know that hee was twise imprisoned at Rome by Nero. First hee was cast into prison in the third yeere of Nâ—ro and deliuered in the fift Againe hee was cast into prison in the twelfth yeere of Nero and was put to death in the thirteenth of his raigne Writing therefore this his Epistle in his first imprisonment it might very well be that in that seuen or eight yeeres betweene that and his second imprisonment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both he sent and went to Philippie And the word which the Apostle here vseth maketh it very probable that both he sent and went thither being a word which signifieth an assured confidence and is seldome or neuer vsed but when the thing followeth which thus is trusted Howsoeuer hee went or went not it is no matter of our faith or where about we neede to be troubled This is sure hee trusted in the Lord to come vnto them and to see them that so they might bee comforted one in another and that hee might confirme and strengthen them in the faith And let this be spoken touching his second promise LECTVRE XLII PHILIP 2. Verse 25.26 But I supposed it necessary to send my brother Epaphroditus vnto you my companion in labour and follow souldier c. BVt I supposed it necessarie In this last part of this Chapter which concerneth Epaphroditus the Apostle 1. signifieth his present sending of Epaphroditus backe againe vnto them 2. He setteth downe the causes why he sent
him now presently and staied him not till either Timothy or himselfe should come vnto them or till hee should certainely know how his matters would go whether he should be deliuered out of prison or no lastly he praieth them to receiue him with gladnesse and to make much of him and such as he is Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy one that so laboured in the worke of his ministerie as that he approued himselfe very well both vnto the Apostle and vnto the whole Church at Philippy When the Philippians had heard that Paul was taken prisoner at Rome they sent this their Minister Epaphroditus to see him and to carie him some reliefe from them and there to abide with him as it may seeme during his imprisonment and to minister vnto him such things as hee needed Which trust of the Church and duty vnto Paul whilst he faithfully and painefully discharged he fell into a very great and grieuous sicknesse so that he was very neere vnto death euen at deaths doore as we say Yet such was the Lord his mercy towards him neither towards him onely but likewise towards Paul whom his sicknesse had very much affected that he restored him vnto health againe But when hee heard that the Philippians had heard of his sicknesse hee grew full of heauinesse fearing least these two things both Pauls bands and his sicknesse should bring too much griefe and sorrow vnto the Church Being therefore desirous to returne vnto them and againe being very loth and happily not well daring to goe and leaue Paul in prison he was marueilously perplexed what to doe and grew full of sadnes and heauines Which when the Apostle perceiued and vnderstood that the Philippians were much moued at his sicknes he thought it necessarie both for his and their comfort to send him presently vnto them as here he saith I supposed it necessarie c. And this may serue for a generall view of these words Now for a more particular view of these words see how the Apostle least the Philippians should suspect that Epaphroditus had some way not approued himselfe vnto him because he sent him backe before such time as he knew certainely how things would goe with him see I say what great titles he honoureth him withall thereby to witnes vnto them what account he made of him and of his seruice whiles he was with him 1. He calleth him his brother to wit in Christ begotten in one faith by one Gospell vnto one God which is aboue all and through all and in vs all 2. He calleth him his companion in labour as in diuers places hee doth diuers others who laboured with him in the preaching of the Gospel of Christ Iesus and in the building vp of his bodie 3. He calleth him his fellow souldier as also he doth Archippus in the Epistle to Philemon one that fought against spirituall wickednesses as he did and did not onely preach as he did but also suffer troubles and endure manifold tentations as he did 4. He calleth him their messenger whom the whole Church at Philippi sent vnto him to visit him at Rome where he lay in prison for so the word Apostle here vsed in the originall is very well translated in our English Bibles Lastly he saith of him that he was one that ministred vnto him such things as he wanted which I thinke he saith both in respect of that reliefe which he brought vnto Paul from the Philippians and likewise in respect of that great vse which he had of him all the while he was with him Thus then yee see how the Apostle thinking it necessarie to send Epaphroditus home vnto them for such causes as afterwards he mentioneth sendeth him loden with commendations lest happily they should iudge of him at his returne vnto them in any respect otherwise then were meete Now let vs see what notes and obseruations we may gather hence for our vse 1. In the sending of Epaphroditus at this time vnto the Philippians I note the singular great care of the Apostle ouer those whom he had begotten in the faith of Christ Iesus He was now in prison he knew not certainely when or whether he should be deliuered out of prison or no and besides this it seemes that there were very few of the rest that were with him saue he onely and Timothie in whom the Apostle did or could take any great comfort For as we heard a litle before all the rest that were with him surely very many of them sought their owne their owne ease their owne pleasure their owne profit their owne honor c not that which was Iesus Christs not that so much as they sought their owne ease or honour or pleasure or profit or the like Though therefore both Epaphroditus were desirous to goe to them and they likewise desirous to see him yet a man would haue thought here had beene sufficient matter of excuse especially vnto them who ought vnto him not their Minister alone but themselues also Yet such was his loue towards them and such was his care of their comfort that he preferred that before his owne necessitie more regarding their good then his owne neede Now what should this teach vs Surely it should teach euen all the Ministers of Christ Iesus this lesson so to tender their good and their comfort in Christ Iesus ouer whom the Lord hath made them ouerseers as that they should more regard the things that belong vnto their peace then the things that belong vnto their owne estate Yea though they should be offered vp vpon the sacrifice of their faith that is though they should giue vp their liues for an offering vnto the Lord for the confirmation and strengthning of their faith yet should they therein euen be glad and reioyce so that they should not loue their liues vnto the death if so their death might be for a sauing health vnto their people To vrge the necessitie of this dutie or to complaine of the neglect of this dutie though our times require it yet this place is not so fit for it And besides euery where almost our people can tell vs of our dutie and can open their mouthes wide to complaine of our negligence in our dutie But if our care must be such for you that we must care more for you then for our selues what doe yee thinke should againe be your care Surely yee should as new borne babes desire the sincere milke of Gods word your care should be by our ministerie to grow vp in the knowledge of his will and in all obedience thereunto and this yee should more care for then for all the things of this life whatsoeuer Yet care we neuer so much for your sauing health labour we neuer so much to breede the loue of God and of his word in you so to gaine you vnto Christ though we be altogether carelesse in our owne matters and onely carefull that yee may know
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
the Apostle saith 1 Cor. 11.32 that being chastened of the Lord they may not be condemned with the world For such is the louing mercy of the Lord towards his children that when they haue either omitted some such dutie as they ought to haue performed or committed some such sinne as they ought not to haue done he as a louing father towards his tender childe whom hee dearely loueth correcteth and chastiseth them with the rodde of sicknesse or weaknesse or some such like rodde that so they may see their owne error and be healed For this cause saith the Apostle many are weake and sicke among you 30. and many sleepe For this cause for what cause euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ In which place the Apostle plainly sheweth that therefore many of Gods children are weake and sicke and die euen because they doe not duely and diligently examine themselues before they come vnto the celebration of the Lord his supper But saith hee when wee are iudged and punished wee are chastened of the Lord as children of their father that we should not be condemned with the world euen with the wicked men of the world whose portion is in the lake that burneth with fire and brimstone for euer Sometimes then Gods children are sicke that so their error or their negligence or their wickednesse may be reformed and they brought into the right way wherein they should walke Another reason is that so they may be staied from such inordinate waies as wherunto naturally they are bent and wherein sometimes they would walke if they were not holden backe as with a bridle For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him That hee maketh as he should do his law his whole delight and his councellour Nay whose pathes are so straight that hee hath not an ouerweening delight in some crooked by-pathes or whose will and desire and affections are so sanctified that they are not often enclined and sometimes caried as it were with a maine streame vnto that which is euill And therefore the Lord only wise knowing best what is best for his children sometimes visiteth them with sickenesse that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would A third reason why the children of God are sicke sometimes is that thereby he may make triall of their faith and of their patience to see whether they can be conrent as to receiue health so to receiue sicknes of the Lord and whether as in health so in sicknesse they will put their trust in the Lord and submit themselues vnto his will For both health and sicknesse they are of the Lord and both in health and in sicknesse wee should put our trust in the Lord and submit our selues vnto his will Yet so choise wee are that we can be content to receiue health from the Lord but hardly to receiue sicknesse from the Lord and so weake wee are euen the best of vs that howsoeuer wee doe in health yet in sicknesse we can hardly submit our selues vnto God his will and oftentimes more put our trust in Phisitions then in the Lord 2 Cron. 16. as we read that that good King of Iudah Asa did therein declining from that right path wherein he ought to haue walked Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him and patiently submit themselues vnto his will A fourth reason why the Loâ—d sometimes visiteth his children with sicknesse is that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them For albeit his children are neuer without great experiences of his mercifull goodnesse towards them yet wherein haue they greater experience thereof and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit and giueth them strength and patience to endure what he laieth vpon them and suffereth not their faith or their hope to faile but so prepareth them vnto him that come death come life they can willingly embrace either because they know that come death come life they are the Lords An especiall great goodnesse of the Lord towards his children Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone but such as are about them are and may bee greatly comforted And sometimes no doubt they are sicke that seeing the goodnesse of the Lord towards them in time of their sicknes they may the rather praise the Lord for his goodnesse and studie to glorifie his name in the time of their health Not to trouble you with moe reasons hereof the last reason why the Lord visiteth his children with sicknesse is to put them in minde both of that sinne which dwelleth in them and also of their mortalitie For sicknesse is both the fruite of sinne and also the Harbinger of death For howsoeuer sinne be not the only cause wherefore sicknesse commeth yet is it alwaies a cause wherefore it is sent insomuch that we see when our Sauiour healed some that were sicke hee would say sometimes vnto them some be of good comfort thy sinnes are forgiuen thee Math. 9 2. In which speach he gaue them this note that sinne was the principall cause of their sicknesse and sometimes hee would say vnto them Behold thou art made whole sinne no more least a worse thing come vnto thee wherein in effect he told them that their sicknesse was a chasticement for their sinne And againe howsoeuer death doth not alwaies follow sicknes yet ought sicknesse alwaies to put vs in minde of our mortality Well it may be that those our houses of clay which in this or that sicknesse threaten to fall may for a time bee patched vp againe yet they which threaten now to fall at length shall fall and downe to the ground they shall be brought For as the Psal mist speaketh who liueth that shall not see death Psa 89 47. or who shall bee able to deliuer himselfe from the hand of the graue Of the dust of the earth we are and to earth we shall returne and so many sicknesses as we are visited withall should be vnto vs as so many remembrances both of that sinne which cleaueth so fast vnto vs and likewise of death which is the fruit thereof Thus then ye see the reasons why the Lord lieth this rodde of sicknesse vpon his owne children namely as a mercifull and louing father to reforme whatsoeuer error negligence or other fault is in them to keepe them backe as with a bridle from inordinate walking to make triall of their faith and patience to giue them triall of his mercifull goodnesse towards them and to put them in minde of sinne dwelling in them
profane stories of some much renowned for most rare friendship But what else were those but as shadowes in respect of the bodie What friendship of theirs came euer neere vnto that of Ionathan and Dauid 1 Sam. 18.1 whose soules were so knit either vnto other as that either loued other as his owne soule Who more faithfull vnto any then Hushai the Archite vnto Dauid 2 Sam 15. at whose request he tooke as we say his life in his hand and vndertooke with all diligence and speed to bring to nought the counsell of Ahitophel Yea generally where religion and the feare of the Lord knits the knot there the friendship is most sure and the duties thereof best performed If therefore thou wilt haue such a friend as without delay when neede doth require will doe the dutie of a friend and not shift thee of for this that time with this and that excuse ioyne thy selfe vnto him that is religious feareth the Lord and let your loue be in the Lord and for the Lord. For what is the cause wherefore friendship is so rare and why there is such slacknes in all sorts of men to helpe one another and to comfort one another in any time of neede Surely hence euen because our loue is onely a cold loue grounded on this or that worldly respect but wee doe not loue one another in the Lord and for the Lord because our soule delighteth in them that feare the Lord. O let all of vs delight in them that feare the Lord and then will we no doubt as Pauls scholers be diligent one vnto anothers good and one vnto anothers comfort in euery time of need It followeth that when ye should see him againe yee might reioyce In these wordes the Apostle setteth downe a second cause and reason wherefore hee sent Epaphroditus vnto the Philippians with such diligence and speede The cause was as here it is signified that after such sorow and heauinesse of heart as they were filled with vpon the hearing of their Ministers dangerous sicknesse thinking they should neuer see him againe they might reioyce when they should see him againe throughly well in health able to doe the worke of his ministerie Here then we see how a faithfull friend is especially to employ his diligence and his carefulnesse namely as in matters most needfull so in them to the best purpose hee can deuise A notable patterne whereof we haue in this example of our Apostle The Philippians were at this present full of heauinesse and sorow as we haue heard for their Ministers sickenesse and they much needed to be cheered and comforted The Apostle he vsed all diligence and after hee heard and knew of it he delaied not the time to cheere them and to comfort them But how hee might haue written his letters vnto them and therein signified their Ministers recouerie of his health and so haue cheered and comforted them But because he thought neither messenger nor letters nor any thing else would so much reioyce them as his presence with them and the sight of him because they thought they should neuer haue sent him againe therefore hee sent himselfe vnto them that when they should see him againe they might reioyce so taking the best course that hee could deuise to comfort them So we see in the example of Hushai before menâ—ioned when Dauid was in great distresse by Absolon his sonne Hushai came vnto him with purpose to go with him 2 Sam. 15.32.34 and in life or death not to leaue him But when it was thought that his friendshippe would be to better purpose vnto Dauid if he should returne vnto the Citie and bring the counsell of Ahitophel to nought he did that which was thought would be to the best purpose Right so if wee will approue our selues faithfull friends indeed as we must employ all diligence and carefulnesse in matters most needfull for our friend so must we do it to the best purpose wee can deuise For albeit diligence and carefulnesse in euery matter of our friend be very commendable in vs yet is it then worthily most commendable when it is imployed to the best purpose 1. When our care is specially bent to that which apparantly may be to our friends greatest good and comfort A matter of too too rare practise Few carefull of others good and of those few that will seeme sometimes to be carefull very few that will care for them in things most needfull and fewest of all that will in such sort care for them in things needfull as may be most behouefull for them If the course most behouefull for our friend be somewhat hurtfull for our selues wee will rather thinke of some other course then that whereby wee may so helpe our freind as that withall wee may not hurt our selues And so that wee shew our selues friends wee thinke it is well though we doe not so much as we should Well I wish wee would thinke of this example of our holy Apostle and as he was most diligent and carefull not onely to comfort the Philippians but in such sort to comfort them as they most desired so we would be diligent and carefull both to doe good vnto others and that likewise in such sort as they thereby might receiue the greatest good though happily our selues should be somwhat endamaged thereby What then happily you will say vnto mee was it such a commendable matter in the Apostle to send their Minister backe againe vnto them or was it such a pleasure vnto the Philippians to see their Minister againe It may be that some would stand at an answer to these questions in particular who shew but too plainely by their practise what they thinke or these questions in the generall For touching the Ministers in generall who is he that if his Minister be absent from his Church greatly longeth after him who is hee that if his Minister be sicke vnto death greatly wisheth his restoring vnto health who is he that if his Minister be absent and sick feares that he shall neuer see him againe or who is he that will take such a pleasure and ioy of heart in it if he shall see him again Some such God be thanked there are and God for his mercies sake encrease the number of them and his graces in them But generally if the Minister be such a one as makes a conscience of his waies amongst them as carefully feedes them with the bread of life and painefully leades them forth besides the waters of comfort such a one as will religiously call them vnto the sanctification of the Lord his Sabboth and restraine them of their meriment and sports and pleasures and wanton dalliances such a one as will sharpely reproue their sins boldly put them in minde of their duties and carefully reclaime them from such inordinate waies as they walke in such a one as we may very well presume this Epaphroditus was if the Minister I say be such a one generally
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
this dutie then studie to amend that which is amisse and learne so to be affected one towards another as that ye will reioyce with them that reioyce and againe weepe with them that weepe Againe it may be that the Apostle was sorie that by his occasion their Minister and Teacher was so long absent from them And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull But this being onely a coniecture my purpose is not to ground any obseruation thereupon Onely this neither may the example of the Apostle be any president for any to deteine the Minister from his charge neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ as the Apostle speaketh in the last verse of this chapter How then can this example help them who absent themselues either for idlenesse and their owne ease or vpon other pretences which haue no lawfull warrant Againe his staying there with the Apostle was not so much by the Apostle his deteining of him as by the Philippians charge that he should stay with him and by the sickenesse wherewith God visited him How then can this example bee any warrant vnto them whom deteine Ministers from their charge either for their owne pleasures sake or in some other respect which hath no better warrant I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was and likewise that the Ministers as sorie for being absent from theâ—r charges as it is likely Epaphroditus was This were a president worthy the following the other is a president without all ground or shadow of any semblance But I purposed onely to touch this by the way Now followeth the Apostle his request for Epaphroditus Receiue him therefore in the Lord c. The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippians now commendeth him vnto them and maketh request for him that they would entertaine him at his returne as they ought shewing withall a reason in the next verse why they should doe so In this verse 1. He sheweth how they ought to receiue and entertaine him in particular 2. How they ought to entertaine all Ministers generally being such as he was First touching the entertainment of him in particular the Apostle willeth them to receiue him first in the Lord then with all gladnesse In that he willeth and exhorteth them to receiue him in the Lord his meaning is that they should receiue him not as a priuate friend not as one sent from him whom for his sake they should vse kindly but as the seruant of the Lord and as one sent euen by God himselfe vnto them For herein the Apostle may in part seeme to allude vnto that extremitie of sicknesse whence he could not possibly haue beene deliuered but onely by Gods mercy on him And therefore now he was sent vnto them not so much by the Apostle as by the Lord who onely did saue his life from death Againe in that he exhorteth them to receiue him with all gladnesse his meaning is that as he longed after them all so they should all receiue him with all gladnesse euen with exceeding ioy for his comming vnto them For so the same words that are heere vsed are well translated Iam. 1.2 Here then we are taught how to intreat and entertaine and receiue the Ministers of the Lord first in the Lord that is as seruants of the Lord and sent by God vnto vs. So the Apostle giueth testimonie vnto the Galathians that they receiued him where he saith But yee receiued me as an Angell of God Gal. 4.14 yea as Christ Iesus And that they are so to be honored and accounted of he againe sheweth where he saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And why are they so to be thought of and so to be honoured The reason is plaine they are the Embassadors of Christ Iesus in Christ his stead beseeching vs that we would be reconciled vnto God So saith the Apostle Now then saith he we are embassadors for Christ as though God did beseech you through vs 2 Cor. 5.20 we pray you in Christ his stead that yee be reconciled vnto God Now Embassadors yee know are to be receiued as the Prince from whom they are sent so that the Ministers of Christ are to be receiued euen as Christ Iesus And therefore our Sauiour saith He that receiueth you receiueth me Mat. 10.40 and he that receiueth mee receiueth him that sent mee Againe Embassadors yee know speake not in their owne name but in the Princes name that sent them so that the Ministers of Christ are to be heard as Christ whose Ministers they are And therefore our Sauiour saith He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And yet see how hardly we are brought to receiue and harken to this instruction Indeede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie Euery fit opportunitie hath beene taken to put you in minde of these things And what neerer are yee then at the first Are the Ministers of Christ Iesus to be receiued in the Lord and for the Lord Are they the Embassadors of Christ Iesus and therefore to be receiued and to be heard as Christ Iesus How happens it then that some will not at all almost come to heare them that some come so slackly to heare them and that some turne their backs vpon them and will not stay to heare them If the Embassador of an earthly Prince should be vsed in such like sort would not sharpe stormes and sore displeasure follow vpon it And shall the Embassadors of the King of heauen and King of Kings be so vsed and will not his anger and heauy displeasure be kindled at it If we sought our honour we might well goe without it seeing the Lord cannot haue it But we seeke not our owne honour but the honour of him that sends vs euen the honour of Christ Iesus whose word we preach vnto you We would be honored for the words sake and therefore we would haue the word much more honoured And therefore we call you vnto the hearing of the word euen of the word of life euen of the word of your saluation But how preuaile we Those that will not come what should I speake vnto them I iudge them not there is one that iudgeth them Of such as doe come some come so seldome that it may seeme they come when their leisure from other
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
thy heart vnto thy God and how soule-rauisht thou art with the loue of thy Christ by meditation in the word consider I say and see these things and hereby thou shalt see whether thou dost truly reioyce in the Lord. Ioh. 15.11 These things saith our Sauiour Christ I haue spoken vnto you that my ioy might remaine in you and that your ioy might be full If then thus we be affected toward the word of Christ that we long and thirst thereafter euen as the chased heart after the water brookes if wee finde in it such peace and comfort and contentation of soule if through it we belieue in Christ though we see him not and in his promises if we loue him reioyce in him with ioy vnspeakable and glorious this is a certaine effect and so a sure proofe of our reioycing in the Lord. Nay if wee haue a good measure of this reioycing in and through the word though not such complement as we haue spoken of yet euen this is a sure argument of our reioycing in the Lord for then alone shall this reioycing be fully perfect when wee shall see him face to face and when wee shall know euen as wee are knowne not in part onely Another effect of this reioycing in the Lord is that it causeth vs to reioyce in tribulations in afflictions in tentations euen in death and in the panges and paines thereof Consider then and see how thou art affected in the day of thy trouble what comfort thou findest in thy soule when in the world thou dost suffer afflictions what ioy thou findest in thine inner man when thine outward man is compassed about with sorowes consider I say and see these things and therby thou shalt also see whether indeed truly thou dost reioyce in the Lord for as the Apostle saith by Christ wee reioyce in tribulations knowing that tribulation bringeth forth patience Rom. 5 3. and patience experience and experience hope and hope maketh not ashamed If then when wee suffer afflictions in the world we can be of good comfort because our Christ hath ouercome the world if when wee are reuiled and persecuâ—ed and all manneâ— of euill words are spoken against vs falsly for Christ his sake wee can reioyce and be glad for that reward that is laid vp for vs in heauen if in the sorrowes of death wee can patiently wait for the Lord and gladly desire to be loosed and to bee with Christ this is a certaine effect and so a sure proofe of our reioycing in the Lord for therefore are wee not ouer come of sorrowes in the middest of troubles because of that our reioycing in the Lord which is within vs and which no man can take from vs. A third effect of thiâ— reioycing in the Lord is that it causeth vs to count all things losse and dung in comparison of Christ so that wee seaze him and possesse him not of a part alone of our reioycing but of our whole reioycing which is the effect spoken of in this chapter as hereafter wee shall perceiue Consider then and see whether thy reioycing be entire in thy Christ whether thou canst finde any sound ioy but in thy Christ whether thou stand so fast as that nothing shall take away any part of thy reioycing in thy Christ and giue it to any other consider I say and see these things and thereby also thou shalt see whether thou reioycest truly in the Lord. When many of Christ his Disciples went backe he said vnto the twelue Will yee also goe away Iâ—hn 6.67 68. Then Simon Peter answered him Master to whom shall wee goe Thou hast the words of eternall life If then we whosoeuer reioyce in other things yet wee reioyce in Christ Iesus if wee cleaue stedfastly vnto him knowing that there is no sound ioy without him if wee make him both the deskant and the dittie of our song and the whole matter of our reioycing this is also a certaine effect and sure proofe of our reioycing in the Lord for by our reioycing in him wee die vnto all other ioyes knowing that there is no sound ioy but in him Let vs remember what great things hee hath done for vs and what cause we haue to reioyce in his holy name He that gaue him to vs and him to death for vs he hath together with him giuen vs all things also Let vs therefore reioyce in him and let our reioycing in him shew it selfe by our reioycing in and through the word by our reioycing in all our tribulaâ—ions and afflictions and by dying vnto all other ioyes which are without him In him is sound ioy and in him is all ioy if we beleeue in him wee will reioyce in him if we reioyce ioyce in him wee shall not feare death but when death comes we shall desire to be loosed and to be with Christ LECTVRE XLIX PHILIP 3. Vers 1.2 It grieueth me not to write the same things vnto you and for you it is a safe thing Beware of dogs beware c. IT grieueth me not c. The Apostle thought that thus the Philippians might conceiue and thinke with themselues when you were with vs and taught vs and preached vnto vs Christ Iesus you ceased not to warne vs of fâ—lse teachers such as would seeke to seduce vs from that truth which you taught vs and we haue beene diligent so to doe neither haue we giuen place to any of their doctrinea And therefore you needed not to haue troubled your selfe this admonition needed not to vs. In these words therefore the Apostle meeteth with this and excuseth the matter and telleth them that for him it was no griefe or trouble at all to him to write the same things vnto them which before he had taught them by word of mouth and for them he telleth them that it was a sure and safe thing for them to be often admonished of false teachers thâ—t so they might be the more warie of them Now before wee proceede any farther let vs see what obseruations we may gather hence for our vse and instruction 1. In that the Apostle beats so often vpon that which he thought was so good and so profitable for them to heare vrging and pressing euen the selfe same things both by word and also by writing Hence we that are Ministers of the Gospell may learne this lesson not to be grieued to teach them that heare vs often the same things but as we perceiue the things whereof we speake to be good and profitable to them that heare vs so to goe ouer them and ouer them and not to leaue them till they may make some good impression in them There must be precept vpon precept as the Prophet speaketh Esay 28.10 precept vpon precept line vnto line line vnto line there a litle and there a litle we must tell them one thing oftentimes and beat vpon the same thing so long till at length they may catch some hold of it For
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
couetousnesse 2 Pet. 2.14 3. through couetousnesse making marchandise of mens soules Such a one was Balaam of whom the Apostle Peter saith in the same chapter that he loued the wages of vnrighteousnes Such were those of whom Esay speaketh Esa 56.11 that they were greedie dogges which could neuer haue enough Such were these among the Philippians whose God as the Apostle saith was their bellie Marke then who now at this day they are that through couetousnesse would make marchandise of your soules Who are they now that set on sale the forgiuenesse of your sinnes and the kingdome of heauen for money Who are they now that vnder colour of long praiers deuoure widowes houses that for such or such lands such or such summes of money such or such releefe vnto such or such places will promise you to say so many praiers for so many dayes or yeeres for you or for your friends Who are they now that make gaine godâ—inesse and doe all that they doe in deede and an truth for the maintenance of their state and of their bellies Erasmus when hee was asked by Fredâ—ricke Duke of SAXONIE his iudgement of Luther said that there were two great faults of his one that hee medled with the Popes Crowne another that hee medled with the Monkes bellie Erasmus his meaning was that those two things they were most of all carefull for and therefore could not endure the medling with them Doe not such like dogges serue their bellies and through couetousnesse make marchandise of you Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of dogges of barking and greedie dogges My next two notes I gather from that that these false teachers are called euill workers A third note therefore of false teachers it is so to teach the necessitie of workes vnto saluation as to make them ioynt workers with Christ of our saluation as if our saluation were not by Christ alone but by the workes of the Law also True it is that we must walke in those good workes which God hath ordained vs to walke in â—pâ— 2.10 or else wee cannot be saued but yeâ— by grace are wee saued through faith 8.9 not of workes lest any man should boast himselfe To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or saued is a note of false teachers Which thing also our Apostle witnesseth in another place Gal. 5.4 where he saith that such make the grace of God of none effect Such were those that had bewitched the Galatians whose doctrine in his epistle vnto them he doth at large confute and sheweth that wee are iustified onely by grace through faith in Iesus Christ and not by the workes of the Law Such also were those that were crept in amongst these Philippians whom in this chapter he confuteth shewing that Christ alone is our righteousnesse and that wee haue no righteousnesse of our owne at all by any workes of the Law Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud but by workes also Who are they now that tell you that not by Christ his merits alone but by the merit of our owne workes also wee gaine heauen and that not to our selues alone but to others also Who aâ—e â—hey now that tell you that together with Christ good workes must be ioyned as workers together with him of our iustâ—fication and saluation Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workes making those workes which as they are done according to the Law are good workes by this peruerse doctrine euill workes A fourth note of false teachers it is like vnto vnfaithfull workmen in the Lord his vineyard to teach for doctrines mens precepts and traditions of men For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard that either in stead of the word or at least together with the pure seede of the word they sow mens precepts and traditions of men Our Sauiour noteth it in the enuious man that he sowed tares among the wheat Mat. 13.28 Mar 7 7. and it is notable in all his brood Such were those Scribes and Pharises that we reade of in the Gospell of whom it is said that they taught for doctrines the commandements of men Whereupon our Sauiour told them that they worshipped him in vaine Marke then who now at this day doe thus resemble vnfaithfull workmen in the Lord his vineyard Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures Who are they now that fill your eares with traditions of the Apostles as they say and traditions of the Church as they say making them euen of equall authoritie with the writings of the Apostles Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures the rule of faith Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine and giue equall authoritie to the written word and to vnwritten traditions Doe not such shew themselues to be of the brood of the enuious man Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workers working vnfaithfully in the Lord his vineyard Now from this also that these false teachers among the Philippians were called the concision arise two notes whereby to discerne false teachers A fift note therefore of false teachers it is like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ and to cut themselues from the vnitie of the Church for this they take of the concision that as they cut themselues from the vnitie of the Church and caused diuision in the Church by vrging the circumcision of the flesh which the Church had done with so commonly false teachers rent the vnitie of the Church and cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue This note of false teachers our Apostle also giues elsewhere where hee saith Marke them diligently which cause diuisions and offences contrary to the doctrine which yee haue learned Rom. 16.17 and auoid them Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it who by their ambition brought in such factions and schismes and dissensions into the Church 1 Cor. 1.11 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof Marke then who now at this
should principally haue regarded They staied themselues in the outward worship of God and looked not vnto the inward worship of him they obserued the naked ceremonie but they regarded not mercy and iudgement piety and obedience faith and repentance These things they should haue done and not haue left the other vndone The ceremonie should not haue beene neglected by them but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them For in this the Lord had more pleasure then in all burnt offerings and sacrifices what soeuer as it iS sayd 1 Sa. 15.22 to obey is better then sacrifice and to hearken is better then the fat of Rams And againe the Lord saith by his Prophet Hos 6.6 I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Thus then it is plaine both that the outward ceremonies had a morall and more spirituall vse and likewise that this was more accepted with God euen then when the ceremonie was in vse then was the ceremonie though commanded Now as it was in other ceremonies of the law so was it in this circumcision of the flesh that it had a morall vse and signification the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe The morall vse and signification thereof was to put them in minde of the circumcision of the heart that thence they might purge all wicked and carnall affections such as any way were like to crosse and hinder their spirituall seruice and worship of God And as in other ceremonies when the ceremonie was abolished yet the morall vse thereof still remained so likewise in this when the outward circumcision of the flesh was abolished yet the inward circumcision of the heart which was morally signified by the outward ceremonie still remained so that as they then were so still wee are to circumcise the fore-skinnes of our hearts by cutting away from thence all carnall affections and vngodly lusts which fight against the soule And this was that circumcision wherein our Apostle gloried when he said we are the circumcision Hence then 3. I obserue what that circumcision is which yet remaineth and wherein we may and ought to glorie and reioice The circumcision which yet remaineth if yee will haue it in one word is our regeneration the washing of the new birth Tit. 3.5 and the renuing of the holy Ghost as the Apostle speakes If ye would haue a larger description of it it is as this place of our Apostle maketh manifest a cutting away from the heart of all carnall affections whereby wee might be hindred in the spirituall seruice of God and in our reioycing in Christ Iesus so that being thus circumcised wee worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh or in any outward thing whatsoeuer This is most commonly called the circumcision of the heart both by Moses where he saith Deâ—t 10.16 Circumcise the fore skinne of your heart and harden your neckes no more And by the Prophet Ieremie where he saith vnto the men of Iudah and Inhabitants of Ierusalem Be circumcised to the Lord Ier. 4.4 Roâ— 2 29. and take away the foreskinnes of your hearts And by our Apostle Paul where he saith that the circumcision is of the heart in the spirit not in the letter Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man For there is also mention of the circumcision of the eares Act. 7.51 as where Steuen saith Yee stifnecked and of vncircumcised hearts and eares i. which will not heare when God speakes vnto you and also of the circumcision of the lippes as where Moses said vnto the Lord Behold I am of vncircumcised lippes Exod. 6.30 i. I am not ablâ— to speake vnto Pharaoh being barbarous and rude in speech There is then not onely circumcision of the heart in the will and vnderstanding when all carnall affections are purged thence but there is also circumcision of the lippes when our speech is such as that it ministers grace vnto the hearers and also circumcision of the eares when wee open our eares vnto the Lord speaking vnto vs and willingly and euen greedâ—ly harken after those things which belong vnto our peace But yet commonly I thinke both these are comprehended in the circumcision of the heart so that by the circumcision of the heart the circumcision of the eares and of the lippes likewise is vnderstood It is called also spirituall circumcision because it is made without hands by the spirit of almightie God Col. 2.11 Deut. 30.6 as witnesseth Moses where he saith the Lord thy God will circumcise thine heart and the heart of thy seede that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maist liue Whereupon the Apostle saith Rom. 2.29 that the praise of it is not of men but of God It is called also by the Apostle the circumcision of Christ because made by the spirit of Christ which doth illuminate our vuderstanding renue our will Col. 2.11 sanctifie our affections and worke in vs all holy desires to die vnto sinne and to liue vnto God in righteousnesse and true holinesse This circumcision then of Christ this circumcision of the heart this spirituall circumcision which is made without hands by the finger of the spirit illuminating our vnderstandings renuing our wills purging our carnall affections crucifying in vs the old man and quickning vs in our inner man in the spirit of our minde this is the true circumcision and this is that circumcision wherewith the Apostle reioyced that he was circumcised and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing For that which the Apostle saith of carnall circumcision Gal. 5.2 If ye be circumcised Christ shall profit you nothing is quite otherwise in this spirituall circumcision For vnlesse wee be thus circumcised Christ shall profit vs nothing according to that of our Sauiour Iob. 3.5 Except a man be borne of water and of the spirit hee cannot enter into the kingdome of God Except a man be borne of water and of the spirit i. vnlesse he be borne againe by the spirit vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh and becomming a new creature he cannot enter into the kingdome of God he hath no portion among the sonnes of God So that that holdeth still if we be not circumcised we belong not to the couenant But if we be circumcised with this circumcision of Christ then may we reioice knowing that we are the sonnes of God and partakers of the couenant of promise Then looke what was the preferment of the Iew aboue all other people that is our preferment aboue the sonnes of men and looke what
in Christ Iesus For our better instruction in which point of our reioycing in Christ Iesus let vs in the next place hence obserue that to reioice in Christ Iesus is not onely to repose our whole trust and confidence in him as in the horne of our saluation to make our boast of him and to tell of all the wondrous workes that hee hath done for vs with gladnesse but withall to renounce all confidence in the flesh and in any outward thing whatsoeuer For these are things which cannot stand together reioicing in Christ Iesus and reposing our confidence in any outward thing whatsoeuer for if we reioice in Christ Iesus then wee repose the whole confidence of our saluation and euery part thereof vpon him and him alone and if wee repose our whole or any part of the confidence of our saluation on any outward thing and not on Christ Iesus alone then we doe not indeed reioice in Christ Iesus This the Apostle plainly sheweth Gal. 5.4 where he saith that whosoeuer are iustified by the Law they are fallen from grace that is whosoeuer seeke for their righteousnesse by the workes of the Law or hope to be saued by them they are fallen from grace Christ profiteth them nothing Let them looke vnto this that trust vnto their merits to be saued by them Surely the conclusion from this place of our Apostle lieth very hard vpon them For hence thus I gather They that haue confidence of their saluation by their merits or by any outward thing whatsoeuer and not only by Christ Iesus they reioice not in Christ Iesus They that reioice not in Christ Iesus they worship not God in the spirit They that worship not God in the spirit they are not circumcised with the true and spirituall circumcision Ergo they that haue confidence of their saluation by their merits they are not circumcised with the true and spirituall circumcision Where in my iudgement the conclusion is as ineuitable as hard If they answer that the Apostle maketh no mention of the merit of workes and therefore nothing can hence be concluded against the merit of workes I answer againe that by the name of flesh in this place of our Apostle is vnderstood not only the circumcision of the flesh or other ceremonies of the Law but all the workes of the Law all mans merits whatsoeuer euen all outward things whatsoeuer Which is plaine by the antithesis and opposition in this place betweene Christ and the flesh and likewise by that that followeth in the Apostle For first where he saith Wee reioyce in Christ Iesus and haue no confidence in the flesh in that he denieth that they haue any confidence in the flesh what else is his meaning but that they haue no confidence in any thing but only in Christ Iesus so reioicing in him as that they put their whole confidence in him Againe when he shewes afterwards what he meanes by the flesh hee speaketh not only of the circumcision of the flesh but of his tribe of his stocke of his religion of his zeale yea and lest hee should seeme to leaue out any thing without Christ wherein he had any confidence hee speaketh expressely of all things without Christ that for Christ he counteth all things losse So that the conclusion though most hard will not be auoided but that they that trust to be saued by their merits are not circumcised with the true and spirituall circumcision but are as yet strangers from the couenant of promise and haue no inheritance among the sonnes of God Let vs therefore men and brethren renounce all confidence in any thing without Christ whatsoeuer and let vs trust only in the merits of Christ Iesus He alone is made of God vnto vs wisdome and righteousnesse and sanctification and redemption he hath purchased vs with his owne bloud he is set for euer at the right hand of the throne of God to make intercession for vs and through him alone we receiue all the blessing that wee haue either for this life or that that is to come Let vs therefore reioice in him and not in any thing without him Hee that beleeueth in him beleeueth in him that sent him and hee that loueth him loueth him that sent him and hee that obeyeth him obeyeth him that sent him and he that glorifieth him glorifieth him that sent him Let vs therefore worship him with all holy worship and so shall wee worship God in the spirit and so shall we be able truly to say with the Apostle We are the circumcision which worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh Circumcise O Lord wee beseech thee the foreskinnes of our hearts with the finger of thy holy spirit that we may worship thee in spirit and in truth that we may reioyce in thy Sonne Christ Iesus as in the horne of our saluation renouncing all confidence in any thing without him whatsoeuer O Lord purge vs daily more and more from all inordinate affections and vnbridled desires which any way may draw vs from thee or hinder vs in thy seruice renew in vs right spirits that wee may worship thee not after the fond deuices of our owne braine but in spirit and in truth after the rule of thy holy word and so sanctifie vs with thy holy spirit that abandoning all worldly confidence whatsoeuer wee may wholly and only reioyce in thy Sonne Christ Iesus for euer LECTVRE LII PHILIP 3. Vers 4.5.6 Though I might also haue confidence in the flesh If any other men thinketh that he hath whereof he might trust NOw the Apostle in these words proposeth vnto them his owne example as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow from this verse to the fifteenth And first he shewes that he for his part reposeth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh or in the workes of the Law or in any thing without Christ whatsoeuer and then that Christ alone is all his righteousnesse and the horne of his saluation In these verses that I haue read vnto you the Apostle first shewes that if he would or thought it meet to reioyce in the flesh he had as good cause so to doe nay better cause so to doe then any of them that reioiced in the flesh had 2. He shewes that albeit hee might haue as good confidence in the flesh as the best yet hee now counted of all those things not only as vnprofitable but as hurtfull vers 7.8 Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much and yet had not so much cause as hee had of boasting touching the flesh and likewise lets the Philippians see that seeing hee hauing such prerogatiues aboue others touching the flesh yet counted all things without Christ euen but dung and losse they also should doe so and therefore should not regard
why should I not receiue instruction from him Thus I say they should consider and cause their eares to hearken vnto wisdome and incline their heart vnto vnderstanding Pro. 2.2 But what doe they Forsooth if such a one as was wrapped in their errors would now draw them from their errors they disdaine him the most of all other and they cry away with the Apostata away with the reuolter we will not heare him our soule loatheth him And might not the Iewes euen with the very same reason haue dealt so with the Apostle and so cried after him Againe if such a one as was delighted in their follies whatsoeuer would now draw them from their follies doe they not by and by say Oh sir how long haue you been of this minde Are you so quickly become so precise that now you cannot brooke these things Not long since you were as we are and ere long happily will be againe in the meane time you may talke where you may be heard but we will walke in our old wayes And might not the Iewes euen with the very same reason haue said thus to the Apostle Surely they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such answers they doe therein iustifie the Iewes neither suffer they the consideration of this wisdome of our God whâ—reof we haue spoken to sinke into their hearts Well let vs consâ—der it and as it doth or may concerne vs so make these vses of it 2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ spareth not to speake of such prerogatiues as he had touching the flesh and in such to preferre himselfe before the best of them Whence I obserue that in some cases the children of God may stand vpon their owne commendation and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren Our holy Apostle we see did it very often In the lattet to the Corinthians chap. 11. 2 Cor. 11. we see how largely he speaketh of the excellency of his ministerie of his gifts of knowledge of his diligence in his office of the noblenesse of his birth of the auncientnes of his stocke of his patience of his constancie of his manifold sufferings for Christ his sake 12. and in chap. 12. of his visions and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians Galat. 1.2 we see how he magnifieth his office and Apostleship standing vpon it that he was in nothing inferior to the chiefe Apostles but withstood Peter the Apostle of the Iewes to his face Where also he boasteth of his profiting in the Iewish religion aboue many of his companions 1.14 and of his zealousnes of the traditions of his fathers Act. 22.26 Like places vnto these we haue in the Acts where we see the like practise of the Apostle But was it that moued the Apostle herevnto Was it ambition and vaine affectation of his owne praises that moued him No surely he was as himselfe often saith euen compelled therevnto partly to represse the insolencies of those that laboured to vndermine his authoritie and partly to quit and cleare himselfe of such false caui lations as were laid against him and partly to confirme such weake brethren as such arguments of commendation might somewhat preuaile with Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mercy towards them hath bestowed vpon them aboue others of their brethren But may they in euery case and vpon euery occasion breake forth into their owne praises No certainely they may not but onely in some cases As 1. when they are so vilified and disgraced and discountenanced their authoritie so impeached their gifts so nullified their persons so contemned as that thereby not onely themselues are iustly offended but Gods name likewise dishonoured then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them So our Apostle did when the false Apostles laboured to disgrace him with the Corinthians and the Galathians as hauing no authoritie no gifts of knowledge or eloquence 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge and all wisdome and all vnderstanding 3. When they which otherwise should giue them that testimonie which is due vnto them doe it not the glory of God requiring it then may they breake out into their owne praise And this our Apostle sheweth to be one cause why he boasted himselfe where he saith 2 Cor. 12.11 I was a foole to haue boasted my selfe but yee haue compelled me for I ought to haue beene commended of you Because therefore the Corinthians gaue him not that testimonie which was due vnto him therefore hee was compelled to boast himselfe 4. When they see that their boasting may make for the edification of the Church of Christ Iesus then may they boast themselues So our Apostle here boasteth himselfe as to represse thereby the insolencie of the false teachers so partly to teach the Philippians that seeing he hauing such prerogatiues aboue others touching the flesh yet counted all those things but euen dung and losse they also by his example should doe so In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren Touching this whole point I giue these two caueats first that they doe not hunt after occasions and opportunities to praise themselues but that then only they doe so when they are euen driuen and compelled so to doe by such occasions as now we haue spoken of or the like secondly that when they praise themselues being compelled thereunto they doe it not in affectation of their owne praise but for the praise and glory of almightie GOD. Here then let not any proud Pharisie or any ambitious Diâ—trephes shrowde himselfe vnder the couert of the Apostle as if his example might serue to him for any defence of his ambition or pharisaicall contempt of others Let not that man of sinne herevpon exalt himselfe aboue all that is called God or that is worshipped All such proud and vaine and ambitious spirits as vainely glory in their pedigree in their honor in their riches in their wisdome in their holinesse in their zeale or the like they sauour not of Pauls spirit but rather of Lucifers spirit Whosoeuer otherwise boast themselues then being compelled therevnto whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God they may well talke of Pauls boasting
but they know not what it meaneth and as much may be said for the proud contemning Pharisie as can be said for such men Luk. 18.11 Beware therfore of ambition and vaine-glory for it shutteth from God as witnesseth our Sauiour where he saith vnto the Iewes Iâ—h 5.44 how can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs and if neede be let vs glory and boast of them but euer remembring that which is written he that reioyceth 1 Cor. 1.31 let him reioyce in the Lord. To glory in the mercies of the Lord towards vs affecting our owne praise and glory is pharisaicall hypocriticall and wicked but in some cases so to doe to the praise and glory of God is both lawfull and very requisite I will end this point if in one word I shalâ— answer one doubt which is how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh that he persecuted the Church of God This no doubt was a great and grieuous sinne to persecute the Church of God as our Apostle acknowledgeth where he saith I was a blasphemer 1 Tim 1.13 and a persecutor and an oppressor but I was receiued to mercy But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them Which zeale they highly accounted of as also hee did before his conversion though now he condemned it In respect therefore of them and likewise in respect of his owne opinion before his conuersion his so feruent zeale that he persecuted the Church of God is reckoned amongst his praises And the same is likewise to be said of all the rest as hereafter we shall shew 3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best reckoneth whatsoeuer outward things the Iewes most stood vpon or could indeede bee stood vpon as circumcision great kinred ancient continuance therein euen from Abraâ—am the Ebrew noblenesse of Tribe religiousnesse of profession feruencie of zeale and most precise obseruation of the commandements and ordinances of the law Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh This is proued because whatsoeuer outward thing without Christ is termed flesh both here as this discourse proueth and else where in the very like forme of speech as where the Apostle saith 2 Cor. 11.18 seeing that many reioyce after the flesh I will reioyce also Now what are the things that here he reioyceth in Surely many of them the selfe-same things that here the Apostle speaketh of and besides other things also as hunger thirst cold nakednesse stripes imprisonment stoning persecution and the like all which he comprehendeth in the name of flesh affirming that hee reioyceth in the flesh when hee reioyceth in these things As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ Thou art baptâ—zed it is well so was Simon Magus Act. 8.13 1 Pet. 3.21 It is not the putting away of the filth of the bodie that saueth vs but in that a good conscience maketh request to God Thou hast eaten at the Lord his table it is well so no doubt did Iudas Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation 1 Cor. 11.29 Thou art borne of holy and godly Parents it is well so were ISMAEL and ESAV They which are the children of the flesh Rom. 9.8 are not the children oâ— God but the children of the promise are counted for the seede Thou art of an holy profession It is well so was Demaâ— Holinesse of profession commendeth not vnto God but an heart purified by faith which worketh through loue Thou distributest to the poore and doest many good things it is well Mat. 19 20 1 Cor. 13.3 so did the Pharisies and the yong man in the Gospell Though I feede the poore with all my goods and though I giue my bodie to be burned and haue not loue it profiteth me nothing In a word there is nothing vnder heauen without Christ that doth profit vs so that we should reioyce or haue confidence in it Act 4.12 for among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Christ Iesus Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus and let vs haue no confidence in any outward thing without Christ whatsoeuer no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper For if we haue then haue we confidence in the flesh and if we haue confidence in the flesh we reioyce not in Christ Iesus and if we reioyce not in Christ Iesus we worship not God in the spirit and if we worship not God in the spirit we are not circumcised with the true circumcision and if we be not circumcised with the true circumcision we belong not to the couenant of grace O Lord blesse thy word vnto vs which now we haue heard with our outward eares Such of vs as it hath pleased thee to reclaime from any error in opinion or folly in life make vs carefull of reforming such errors and follies in others and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome and incline our hearts to vnderstanding Remoue farre from vs all vaine affectation of our owne praises and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory Weyne vs O Lord from all confidence in any outward thing whatsoeuer and settle all our confidence in thy selfe and on thy sonne Christ Iesus to whom c. LECTVRE LIII PHILIP 3. Vers 7.8 But the things that were vantage vnto mee the same I counted losse for Christ his sake Yea doubtlesse I thinke all things losse c. BVt the things c. In these words the Apostle goeth forward and shewes that albeit hee had as good cause and greater of confidence and reioycing in the flesh and in things without Christ then had either those false Teachers or the best of the Iewes whatsoeuer yet now since the knowledge of Christ Iesus and his righteousnesse was reuealed
is impossible to please God Heb. 11.6 Joh. 17.3 and without the knowledge of Christ there is no saluation for this is eternall life to know God and him whom he hath sent Iesus Christ So that our works done before we beleeue and before we be brought to the knowledge of Christ Iesus cannot be any way any merit why we should be iustified or why we should be saued Let this then teach vs to beware of such deceiuers as tell vs that such workes though they suffice not to saluation yet are acceptable preparatiues to the grace of iustification and such as moue God to mercy For if they were such preparatiues or if they did moue God to mercy how should they not be some aduantage vnto vs which the Apostle here plainly denieth They talke I know of Cornelius his praiers and almesdeeds Act. 10.4 as if they had beene workes done before faith and yet acceptable with God But the text it selfe in that place is sufficient to confute them for there it is said that hee was a deuout man 2. and one that feared God with all his houshold and gaue much almes to the people and praied vnto God continually All euident arguments that as a true proselyte he beleeued in the Messias howsoeuer he was not yet baptized nor perfectly instructed So that his praiers and his almesdeeds were not preparations and dispositions vnto faith and iustification but they were the fruits of his faith and iustification already begunne Of the like validitie are whatsoeuer arguments they bring to this purpose Howsoeuer therefore they tell you that workes done before faith or iustification are acceptable vnto God or dispositions vnto grace or motiues vnto mercy or merits in congruitie or whatsoeuer other aduantage yet yee see that the Apostle is cleare in the point that all the prerogatiues that any man hath and all the good workes that any man doth before he know Christ they are no vantage to him at all to iustification or saluation Yea further know that they who make other account of such workes thereby shew that indeed as yet they doe not truly know Christ for this is a plaine testimonie that as yet they are not come vnto the true knowledge of Iesus Christ if as yet they count such workes to be a vantage vnto grace or life Hearken therefore not vnto them neither giue ye any place unto their errour It followeth that hence also I should obserue that such workes are not only no vantage but losse for Christ his sake But the generall in the verse following comprehending this particular I haue thought good only to speake of it in the generall and so to conclude the point touching workes Thirdly therefore in that the Apostle saith in the next verse Yea doubtlesse I thinke all things but losse c. and doe iudge them to be dung c. I obserue that generally all our workes done according to the Law whether before or after faith and iustification seeme they neuer so good by reposing any confidence of saluation in them are not only no vantage but losse yea but dung such as were farre more meet that we should be purged of them then that wee should repose any confidence in them For that generally all workes are here to be vnderstood it is plaine by the Apostle in this place first because hauing spoken in the former verse of workes done before faith and iustification here he vseth a more generall word comprising both those and what workes else soeuer as if he had said yea doubtlesse now that I am growne vp in further knowledge of Christ Iesus I now thinke not onely things which either I had or did before I knew Christ but euen all things generally euen all my workes whatsoeuer and whensoeuer done to be but losse for the excellent knowledge c. to be but dung that I might winne Christ Secondly because the Apostle saith that hee doth iudge all things to bee dung that he might now winne Christ He had already won Christ but his meaning is that to the end hee might more and more winne him to the end that hee might more and more neerely be ioyned vnto him hee counted all his owne righteousnesse euen which now he had by any present workes of his to be but losse to be but dung So that all workes done either before or after that wee be iustified by faith are here meant What then are all our workes whatsoeuer and whensoeuer done simply to be iudged losse and dung No surely not in respect of the substance of the workes that are done for fasting praiers almesdeeds righteousnesse iudgement mercy and the like fruits of faith are good workes and pleasing vnto God both commanded and rewarded by him But both these and whatsoeuer our best workes are to bee iudged losse and euen dung that is in comparison of the excellent knowledge of Christ Iesus and of that righteousnesse which wee haue by faith in him for what are all things in the world in comparison of the excellent knowledge of Christ Iesus or what is mans righteousnesse that it should be compared vnto the righteousnesse of Christ Iesus Christ is our life Col. 3.4 Ioh. 17.3 and to know him as hee is reuealed by the light of his glorious Gospell is euerlasting life What shall wee then compare vnto this excellent knowledge Nay let vs not esteeme to know any thing â—â—ue Iesus Christ and him crucified in comparison of this knowledge let all things in the world seeme losse and euen dung vnto vs. Likewise what is mans righteousnesse in comparison of his righteousnesse Surely as darknesse in respect of the Sunne in his brightnesse for it is as himselfe white and ruddie and wholly delectable without blemish without spot or wrinkle or any such thing and what else is our â—est righteousnesse but as the menstruous cloathes of a woman full of filthinesse and slurried with much vncleannesse So that in comparison of Christ his righteousnesse it may well be counted losse and compared vnto dung fit for nothing buâ— the dunghill Secondly in respect of any confidence to beâ— reposed in them all our very best workes generally whatsoeuer are but losse but dung The reason is because confidence in them staies vs from that confidence which we ought to haue in Christ Iesus for the more that we reioyce and secure our selues in our owne righteousnesse which is by works the lesse we care for comming vnto Christ to be clad with his righteousnesse Witnesse the Apostle where shewing the cause of the ruine of the Iewes Rom. 10 3. he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God Whence it is plaine that to sooth vp our selues in a conceit of our owne righteousnesse is the very way to stay vs from seeking the righteousnesse of God in Christ Iesus And what else meaneth that of our Sauiour vnto
so to iudge for this Could hee not be found in Christ in that day vnlesse he should iudge all things to be dung No hee could not for to be found in Christ is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. If therefore hee would bee found in Christ hee must put off all confidence in his owne righteousnesse and iudge it to be dung and reioyce onely iâ— the righteousnesse of Christ Iesus Thus ye see the reason anâ— the meaning of the Apostles speech in generall Now to open these words yet a little more particularly yeâ— see the Apostle here speakes of two sorts of righteousnesse thâ— one his owne the other Christs His owne righteousnesse he calleth that righteousnesse which is of the Law that i whicâ— ariseth from the obseruation of the commandments and ordinances of the Law euen from the performance of those things which God in his holy Law requireth Christs righteousnesse hee calleth that righteousnesse which is through thâ— faith of Christ that is that righteousnesse which being properly inherent in Christ is imputed vnto him through faith in him euen the righteousnesse which is of God through faith that is that righteousnesse which God doth impute vnto him because he beleeueth in him and in him whom he hath sent Christ Iesus His owne righteousnesse which is commonly called mans inherent righteousnesse yee see he describeth by the Law that is by the obseruation of those things which God requireth in his Law not only ceremoniall or iudiciall but morall also for so he said before that hee was vnrebukeable before men touching the righteousnesse which is in the Law that is which the whole Law required Christs righteousnesse which is commonly called mans imputed righteousnesse yee see he describeth by faith which is the instrument whereby wee take hold of this righteousnesse by Christ in whom alone this righteousnesse is inherent and by God who of his owne mercy imputeth Christ his righteousnesse vnto vs through faith This righteousnesse hee saith is through the faith of Christ therefore not ours but as by faith in Christ wee take hold of it through the faith of Christ therefore not by the works of the Law through the fait◠〈◊〉 Christ therefore not inherent in vs. Againe this righteousnesse hee saith is of God through faith therefore not of the law through workes of God through faith therefore the gift of God vnto him that beleeueth in him that iustifieth the vngodly of God through faith therefore not inherent in vs but onely imputed vnto vs. Againe he saith not of this that it is his as he said of the other but of this he saith that it is through the faith of Christ euen of God through faith therefore it is anothers righteousnesse the righteousnesse of Christ by his perfect obedience vnto the Law euen vnto death which being onely inherent in him God in mercy imputeth vnto vs through faith in Christ Iesus whereby wee lay hold on that righteousnesse which he hath fulfilled in vs and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse but Christs his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne but hee would bee found not hauing his owne righteousnesse as to be iudged by his owne righteousnes he would not be iudged by his owne righteousnesse but he would be clothed with Christs righteousnesse to be iudged by it The summe then of all in briefe is this It is as if the Apostle had thus said I doe now iudge all things euen all my works whatsoeuer to be dung that I may winne Christ by faith to be partaker of his righteousnesse and that I may be found in that last and great day when enquitie shall be made into euery mans workes not in Moses bâ—t in Christ that is that I may be found not hauing mine oâ—ne righteousnesse which is by the obseruation of the commandements and ordinances of the Law aâ— to be iudged of the Lord by that righteousnesse but that I may be found in that righteousnesse which is inâ—eed onely inherent in Christ and which God doth impute vnto mee through faith in Christ Iesus that my sinnes being couered by his righteousnesse I may be iudged by it This I take to be the Apostles meaning in these words Now let vs see what obseruations may hence be gathered for our vse Not hauing c. Where first I note the antithesis and opposition that is betweene the righteousnesse of workeâ— by the Law and the righteousnesse of Christ through faith which two the Apostle doth so carefully and diligently seuer the one from the other as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other The like opposition betwixt these two sorts of righteousnesse and like seperation of the one from the other our Apostle hath in his epistle to the Romans Where shewing the cause of the ruine of the Iewes Rom. 10.3 he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God And afterwards he describeth out of Moses the righteousnesse which is of the Law thus that the man which doth these things shall liue thereby and then he sheweth what the righteousnesse of faith is Gal. 2.16 So likewise in his epistle to the Galathians Know saith the Apostle that a man is not iustified by the workes of the Law but by the faith of Iesus Christ 5.4.5 And againe Whosoeuer are iustified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse through saith Many such like places moe might be produced where these two sorts of righteousnesse are so opposed the one vnto the other and so distinguished and seuered the one from the other as that thence it is most plaine that there is no communion or fellowship of the one with the other Whence I obserue that if iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of workes Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans Rom. 3.20.21.27 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law and righteousnesse of God by the faith of Iesus Christ and opposed reioycing in the one vnto reioycing in the other in the next chapter hee taketh vp the example of Abraham the father of the faithfull and prouing that Abraham was iustified by faith and not by workes he beginneth his disputation thus If Abraham saith he were iustified by workes he hath wherein to reioyce but not with God hee hath wherein to reioyce to wit
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a
or the like which may cause vs either to turne backe or to stand still but â—et vs with the Apostle forget that which is behinde and enâ—euour our selues vnto that which is before LECTVRE LXIII PHILIP 3. Verse 14. And endeuour my selfe vnto that which is before 〈◊〉 follow hard toward the marke for the prise of thâ— high calling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are also two other notable qualities oâ— runners whereby the Apostles makes proofe of his incessant running in his Christian raâ—â— The former is that good runners keepe their eyes still vpon the marke before them and runne hard towards it In this qualitie also the Apostle professeth that he marched 〈◊〉 the best runners in the words following when he saith thâ—â— he endeuoured himselfe vnto that c. And I endeuour my selfe c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which the Apostle heere vseth when he saith that he endeuoured himselfe signifieth that as good renâ—â—â— when they come neere vnto the marke stretch out their head and hands and whole body to take hold of them that runne with them or of the marke that is before them so he in his whole race so laboured vnto that which was before as if he were still stretching out his armes to take hold of it The word * likewise which he vseth in the next phrase of speach where he saith that he followed hard toward the marke signifieth that he followed as one that would not leaue till he had that which he followed but if he fell he would vp againe and to it and not giue ouer no more than the persecuter doth till he haue him whom he persecuteth That which is before whereunto he endeuoureth himselfe that which is the marke toward which he followes is Christ Iesus the excellent and perfect knowledge of whom is such that he cals him his marke that is that whereon his eies were wholly and only set in the whole course of his Christian race As therefore the Apostle before professed that in his Christian race he neuer looked backe but forgat that which was behinde so now he profesâ—â—â—h that still he ranne forward so labouring in his whole race â—o that which was before as if he were still stretching out 〈◊〉 bodie to take hold of it and so following as one that â—â—uld neuer giue ouer but if hee fell would vp and to it â—â—ine still pressing towards the marke Christ Iesus on â—â—om as on his marke his eyes were wholly and onely set in 〈◊〉 whole course of his Christian race Whence I obserue that in the Christian race which we are 〈◊〉 runne we are not to stand still or to giue ouer but with all â—â—ernesse and all perseuerance still to presse towards the â—â—rke that is set before vs at our races end For who is he that â—â—â—taineth the crowne but he that striueth lawfully bearing â—â—brunts and running through all difficulties without shrinkâ—â—â— As it is written 1 Tim. 2.5 No man is crowned except he striue as he â—â—ght to doe fighting a good fight and finishing his course And â—â—o is he that shall be saued but he that holdeth out a conâ—â—t course vnto the end as it is written Mat. 10 22 Apâ—c 2.26.27 He that endureth â—o the end he shall be saued And againe He that ouer commeth â—â—d keepeth my workes vnto the end to him will I giue power ouer â—â—ions and he shall rule them with a rod of yron and as the vesâ—â— of a potter shall they be broken And in whom doth God â—ell as in his holy house but in them that keepe fast the proâ—â—ion of their hope vnto the end as it is written We are Gods â—â—se if we hold fast the confidence Heb. 3.6 and the reioycing of our hope â—to the end And hereupon are those often exhortations in â—â—ly scripture 2 Tim. 3.14 Continue thou in the things that thou hast learâ—â—d and art perswaded thereof c. And againe Passe the time 〈◊〉 your dwelling here in feare 1 Pet. 1.17 He doth not measure the acâ—unt of our obedience vnto God by daies or moneths or â—â—ares but passe saith he the time of your dwelling here euen â—â—e whole race of your life with feare making an end of your â—â—â—uation with feare and trembling Heb. 3.12.14 And againe the Apostle 〈◊〉 the Hebrewes Take heede brethren lest at any time there be â—any of you an euill heart and vnfaithfull to depart away from the â—â—ing God For saith he we are made partakers of Christ if we â—â—epe sure vnto the end the beginning wherewith we are vpholden â—ea the Apostles neuer ceased to exhort all to continue in the â—ace of God and with purpose of heart to cleaue vnto the Lord. Act. 13.43.11.23 If then we will hearken vnto the exhortation of the Holy Ghost if we will obtaine the crowne and be saued we may not faint or giue ouer in our Christian race but we must holâ— out vnto the end To enter the lists of this race and to begiâ— well is somewhat but to small purpose vnlesse by continuance in well-doing we doe approue our running Iudas may serâ—â— for example whom it litle profited that he had runne 〈◊〉 because afterwards he went astray from that ministration anâ— Apostleship which he had obtained with the rest of the Apostles and purchased vnto himselfe a field with the reward oâ— iniquitie Ezek. 18.24 For as the Prophet saith so is it most true If the righteous man shall forsake his righteousnesse the Lord will also forget the righteousnesse that he hath done and the cause is most 〈◊〉 why our sinnes should be imputed vnto vs if at any time we should faint and fall in the way Hauing then begun well anâ— in the spirit our care must be to continue our course nâ—â— standing still like vnto those idle ones reproued in the gospell Mat. 20.6 or giuing ouer to runne but still following hard towards thâ— marke It may be that running we may stumble and fall 〈◊〉 Peter did Matt 26. 2 Cor. 12.7 Mat. 26.56 when he denied his master as Paul did when a pricke was giuen him in the flesh the messenger of Satan to before him and as all the Disciples did when they forsooke Christ fled but what must we doe we must vp againe and tooâ— we must breake of our sinnes by righteousnesse and our iniquities by mercifulnesse yea if with the Church of Ephesâ—â— we haue left our first loue Apoc. 2.5 we must remember from whence we arâ— fallen and repent and doe the first workes We haue a saying that it is no shame to take a fall but it is a shame to lie still I cannot say that in this Christian race it is no shame to take a fall for our falls by sinning against our God should make vs for shame to couer our faces but when we are fallen into any sinne to lye still and sleepe in sinne and to giue ouer
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
The 3. cause of the dissensions in the Church of God is because we doe not all minde one thing For such oftentimes â—s our waywardnesse that when in the substance of the doctrine we agree with the Church yet will we picke a quarrell either at the Professors of the truth or at some ceremonie or at some defect in the discipline of the Church whereby we will make a schisme in the Church What a stirre made Corah Dathan and Abiram in the congregation of Israell And whence was it They could not abide Moses and Aaron but tooke exceptions against them saying Num. 16.3 Yee take too much vpon you seeing al the congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the congregation of the Lord What contentions likewise were there in the Church of Corinth and how did they one swell against another 1 Cor. 1.12.11.4.21 And whence was it One held of Paul another of Apollos another of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lords supper one was hungrie and another was drunken This distraction in minde and iudgement bredde among them so great dissensions as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians euen to represse their dissensions caused by their distractions in minde and iâ— iudgement And this at this day is the cause why the Brownists and Baroists separate themselues from our assemblies and making a schisme and diuision will not present themselues in our congregations They doe not charge vs with corruption of doctrine but because of some things in some ceremonies and in our outward discipline they cannot they say be of one minde with vs and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are at least such as this place of Scripture seemeth vnto mee to point at The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes The 2. because in things that are reuealed vnto vs we do not proceed by that one ruâ—e of his word vnder whose banner we fight but fling out some of vs vnto traditions decretals constitutions legends and the like The 3. because we doe not minde one thing but are too readie to fall at oddes and through contention to make a schisme and to rent the seamlesse coate of Christ The 2. thing which hence I note is touching the remedies of the dissensions in the Church of God at least of such dissensions as spring from these causes before mentioned The â—medies according to the number of the causes are three â—â—h sore requiring a salue and each cause of dissension stanâ—ng in neede of a remedy against it The 1. remedie against â—â—â—sensions caused by not waiting till God reueale things not 〈◊〉 reuealed is when any truth is not yet reuealed vnto vs â—â—h patience to waite till God in his good time reueale his â—â—ly truth vnto vs. For this we know that he who praied thus to his Father Sanctifie them with thy truth thy word is truth Ioh. 17.17 â—d was heard in the things which he praid for will reueale 〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the â—â—an time either we should so speak of the things that are not â—â—ealed vnto vs as submiting that we speake vnto the iudgeâ—ent of the Prophets as the Apostle willeth 1 Cor. 14.32 or else we should â—ld our peace and hearken vnto him vnto whom God hath â—ealed his truth as the same Apostle willeth in the same â—ace saying If any thing be reuealed to another that sitteth by 30. 〈◊〉 the first hold his peace A rule to the practise whereof the â—postle seemeth vnto me to exhort where he saith Rom. 12.3 Let no man â—esume to vnderstand aboue that which is meete to vnderstand but 〈◊〉 him vnderstand according to sobrietie as God hath dealt to eueâ— man the measure of faith For he which will seeme to vnderâ—and before it be reuealed vnto him how doth he vnderstand â—â—cording to sobrietie how doth hee not vnderstand aboue â—â—at which is meete to vnderstand But the Apostle would â—aue euery man to vnderstand according to sobrietie and no â—an to vnderstand aboue that which is meete to vnderstand â—nd consequently would haue all men with patience to waite â—ll God shall reueale that vnto them which as yet is hid from â—heir eyes In the practise of which rule if wee would bee as â—arefull as we are skilfull in the knowledge of it many of vs â—he Church should be freed from dissensions wherewith it is â—roubled As many of vs therefore as loue the peace of Sion â—n the things that are not yet reuealed vnto vs let vs with paâ—ience expect till God in his good time reueale them vnto vs â—nd in the meane time let vs either submit that we speake vnâ—o â—he iudgement of the Prophets or else let vs hold our peace hearken vnto them vnto whom God hath reuealed his truth The second remedie against dissensions caused by not proceeding by one rule in the things reuealed is in the things that are reuealed and generally agreed vpon amongst vs to proceed by one rule euen that one rule which God hath prescribed vs in his word and not to decline from that either to the right hand or to the left Gal. 6.16 For as the Apostle saith as may as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Whence it is cleere that so we haâ—e peace both with God and amongst our selues if wee walke according to the rule set downe by the Prophets and Apostles For that is the rule which hee speakes of and whereof hee had said before 1.9 If any man preach vnto you otherwise then that ye haâ—â— receiued let him be accursed So that as the Lord commanded Iosua Ios 1.7 we may not depart or turne away from it to the right hâ—â—â— or to the left To this purpose also is that of our Apostle where he saith Rom. 16.17 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue learned In which place the Apostle would haue the Romans constantly to hold fast that doctrine which they had learned signifying withall that they should not want those that would labour to cause diuision and offences amongst them But thus they should auoid them if they would continue in the things that they had learned Whence it appeareth that it is a notable way to auoid diuisions and dissensions to beleeue and liue after the rule of the word By which rule if our aduersaries would haue
preached and taught vnto you â—nd they whomsoeuer the Lord hath blessed with such Teaâ—â—ers as go in and out before them in soundnesse of doctrine â—â—d holinesse of life let them take heede how they follow 〈◊〉 their example and hearken vnto their voice If yee shall â—osely and cunningly seeke their disturbance to withdraw our selues from the light and easie yoke of hearkening vnto â—â—em and following them your iudgement shall bee iust â—hatsoeuer it shall be But blessed shall ye be if ye hearken â—â—to their voice and so walke as yee haue them for an â—â—sample LECTVRE LXVIII PHILIP 3. Vers 18. For many walke of whom I haue often told you and now tell you weeping that they are the enemies 〈◊〉 the crosse of Christ NOw follow the reasons to moue the Philippiaâ—â— to hearken vnto his exhortation which was to be followers of him and to looke on such as walked so as they had him for an ensample For many walke c. This is the first reason which the Apostle vseth to moue the Philippians to hearken vnto his exhortation His reason ye see is drawne from a contrarie example and the danger that followeth such walking as these many vse which he speaketh of Why then would the Apostle haue the Philippians to follow his example and the example of such as walked as he did Because there were many ill walkers whose example if they followed they were to looke for the like end that is destined vnto them euen damnation such as were those whom in the beginning of this Chapter he called dogges euill workers the concision whom hee now againe describeth by fiue notes As 1. thâ—â— they are the enemies of the crosse of Christ 2. That their end is damnation 3. That their God is their belly 4 That their glory is to their shame 5. That they minde earthly things In that he saith many walke hee signifieth the more danger of them because they are many Againe in that hee saith that he had often told them of them hee signifieth both his owne continuall care ouer them and the greatnesse of the danger by those euill walkers which caused him so often to tell them of them Againe in that he now tells them of theâ— weeping he signifieth both his owne intire affection towards them and likewise his griefe and sorow of heart that eitheâ— there should be any such enemies of the Gospell to trouble them or that they should giue any eare vnto them Againe in that he noteth them to be the enemies of the Crosse of Christ he signifieth their corruption in doctrine and in life In doctrine for that by vrging the necessity of circumcision and the workes of the Law vnto righteousnesse and saluation they made the crosse of Christ to bee of no effect and abolished the worke of our redemption by Christ Iesus For Gal. 2.21 as the Apostle saith if righteousnesse be by the Law which these men taught then Christ died without cause In life for that they would not suffer persecution for the crosse of Christ and therefore applied themselues to the humour of the Iewes and preached vnto them circumcision and the law In both these then that by their doctrine they detracted from the merits of Christ his Crosse and redemption by his bloud and auoided to suffer persecution for the crosse of Christ the smart whereof they felt that sincerely preached Christ crucified in both these I say they shewed themselues to be enemies vnto the crosse of Christ Againe in that he noteth their end or reward for the recompence of such their walking to be damnation or destruction he signifieth how needfull it is for the Philippians if they feare their end to feare likewise so to walke as they do so to beleeue and liue as they doe Againe in that he noteth their God to be their belly he signifieth what principally they respected in preaching of Christ namely their profit their pleasure and their ease They preached Christ not sincerely and purely for Christ his sake but with reference to please others and to seeke their owne good Inasmuch therefore as they were louers of pleasure of profit of ease more than louers of good the Apostle saith that their God was their belly that being each mans God which he best loueth Again in that he noteth their glory to be to their shame he signifieth either that they glory in those things as in circumcision and the ordinances of Moses whereof they ought rather to bee ashamed as some thinke or that the vaine glory and estimation which they seeke after amongst men neglecting the true glory of Christ Iesus shal turne to their confusion and shame as I rather thinke the words to be vnderstood Lastly in that he noteth them to minde earthly things he signifieth their study and delight and all their affections to be set on honours wealth friends commodities and the things which are on the earth and not on the things which are aboue So that 〈◊〉 we marke it as in the whole there is a generall reason to moue the Philippians to follow him and such as he was because of many false Teachers which walke inordinately so in each point of this generall reason as it is set down there is a seuerall reason to the same purpose For why would he haue them to follow his example and the example of such aâ— hee was Because many walked to and fro Which sheweth that they might easily fall vpon those which were bad being many of whom he had told them often which sheweth as his care so the greatnesse of the danger if they should fall vpon them follow them and of whom now when he wrote this Epistle to them he told them weeping which shewes as his affection towards them so his griefe that either there should be such or that they should hearken vnto such that they are the enemies of the crosse of Christ derogating from the merits of Christ his crosse and auoiding persecution for the crosse of Christ whose end is damnation which may iustly feare any from following them whose God is their belly which sheweth that they seeke their owne and not that which is Iesus Christs whose glory is to their shame which sheweth the confusion that shall come vpon that estimation which they seeâ—e after amongst men which minde earthly things which sheweth their worldly mindes and earthly cogitations Euery oâ— which seuerall points ought to stand for a reason with the Philippians to moue them to hearken to hi exhortation And now that we see the meaning and force of these words in this reason of the Apostle let vs also see what notes we may gather hence for our owne vse and instruction The first thing I note is that the Apostle saith hee told them often of these enemies of the crosse of Christ whereof he now telleth them And so in the beginning of this chapter he said that it grieued him not to write the same things vnto them whereof before he had
Will ye then know who by this note may be descried at this day to be false Teachers that knowing them ye may not follow them nor walke as they doe Marke who they are that seeke honour and glory amongst men but seeke not the honour and glory that commeth of God alone Who is it that stirres so much that he troubles all for the chiefe soueraigntie in earth ouer all persons in all causes ecclesiasticall and ciuill Who is it that exalteth himselfe against all that is called God or worshipped sitting as God in the Temple of God shewing himselfe that he is God Who is it that is arayed with purple and skarlet and guilded with gold and precious stones and pearles and hath a cuppe of gold in her hand full of abominations and filthinesse of her fornication wherewith she makes all the nations of the earth drunke Who is it thaâ— glorifieth her selfe and liueth in pleasure and saith in heâ— heart I sit being a Queene and am no widow and shall see nâ— mourning Marke I say and see whether this be not the false Prophet that workes miracles before the beast Apo. 19.20 Marke and see whose honour and glory it is that this false Prophet and his followers seeke and hunt after Gods or their owne And if by this that hath beene said ye can descrie who they be thâ—â— take heed and beware of them For what shall become of all this pompe and glory which they so greedily seeke after Iohn saith Apoc. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord which shall condemne her And our Apostle saith their glory shall bee turned into shame and their end shall be damnation Take heede therefore and beware of them follow them not lest if yee be partakers in their sinnes and bee partakers also of their punishment Now I wish that this poyson had crept no farther into the Church and that they were the men alone that seeke the praise of men and not of God But are there not some others that are tainted with this vice of vaine-glory Are there not some others that preach themselues rather then Iesus Christ that in a vaine affectation of their owne praise more then Gods studie rather to speak vnto the eare then vnto the hartâ— whose preaching standeth rather in the intising speech of mans wisedome then in plaine euidence of the spirit and of power I wish there were no such but if there be yee may not be followers of them For the Gospell is not deliuered vnto vs that we should thereby seeke our owne praise and glory or that the people should honour and magnifie vs which are the Ministers thereof but to the end that the benefit and the glory of Christ might bee preached and published and that the Father might be glorified for his mercy offered vnto vs in Christ his sonne whom he hath giuen vs and together with him all things also To conclude therefore this point in one word we are all of vs that are Christians both Pastor and people in all things to seeke the glory of God and not of men For if we doe otherwise and seeke the glory of men and not of God our glory shall be turned into shame The last thing which the Apostle noteth in these many â—nd inordinate walkers of whom he had told them often and â—ow told them weeping is that they minde earthly things Whereby the Apostle signifieth that their studie delight and â—ll their affections were set on honours wealth friends commodities and the things which are on earth neuer minding â—he things which are aboue And here was the roote of all the other euils For why were they the enemies of the crosse of Christ why was their belly their God why sought they after vaine-glorie and estimation in the world and not that honor â—hat commeth of God alone The reason was they minded earthly things This is a briefe comprehension of the rest this being a certaine ground of the rest and the rest being cerâ—aine notes of this For as the cause why they were enemies to the crosse of Christ why their God was their belly why they sought glory with men and not with God was because they minded earthly things so these were euident notes to conuince them that they minded earthly things for that they were enemies to the crosse of Christ for that their God was their belly and that they sought after the praise of men and not of God Hence then I obserue the last note of inordinate walkers which is indeed the ground of all inordinate walking and that is the setling of the affections on the things which are on earth and resting in them as in the chiefest good 1. Tim. 6.10 The desâ—re of mony saith the Apostle is the roote of all euill which while some lusted after they erred from the faith and pearced themselues through with many sorowes That which the Apostle speaketh in particular of this one earthly desire of mony is also true in the generall of all earthly desires For the minding and desire of all earthly things is the roote of all euill whereon when men set their affections they erre from the faith and pierce themselues through with many sorrowes So that as the Apostle reasoneth saying 1 Cor. 3.3 whereas there is among you enuying and strife and diuisions are ye not carnall and walke as men so may I likewise reason is there any error in faith or corruption in life and is it not hence for that they minde earthly things Iudas that was numbred with the Apostles and hâ—â— obtained fellowshippe in that ministration betrayed his Mâ—ster Christ Iesus What was the cause He bore the bag aâ—â— he loued it too well thirty pieces of siluer were the reward 〈◊〉 his iniquitie Demas forsooke Paul what was the reason Hâ— loued the world and embraced it Those Ministers of tâ—â— Gospell that the Apostle speaketh of in the former chaptâ—â— sought not that which was Iesus Christs and what was thâ— stoppe they sought their owne their owne pleasure the owne profit their owne honour their owne ease they minde earthly things Neither is it so onely in the ministerie but gâ—nerally in all sorts of men this minding of earthly thinâ— chokes vp euery good thing and inclines vnto euery badâ— thing Those chiefe Rulers of whom we spake before confeâ—sed not Christ what was the cause They loued the praise 〈◊〉 men more then the praise of God A good confessioâ— hindered by minding an earthly thing the praise oâ— men Demetrius likewise and his company raised a seditioâ— tumult against Paul what was the cause they thought thâ—â— by his preaching the siluer Temples of Diana which theâ— made and which brought great gaines vnto them would beâ— set at naught A wicked sedition raised through carnall anâ— earthly minded men whose mindes were so set vpon theâ— gaines that for it they could not looke towards
God nor abide the Ministers of Christ his Gospell And so it is generally wheresoeuer the affection is set on earthly things therâ— their walking is inordinate whether it be in Pastor or in people And therefore the Apostle hath most carefully euery where admonished vs not to minde earthly things Colos 3.2.5.6 Set noâ— your affections on the things which are on the earth And againe Mortifie your members which are on the earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie for the which things sakes the wrath of Goâ— commeth on the children of disobedience The like admonitionâ— are very vsuall in the holy Scriptures Marke then the Apostles rule Yee may not walke after them which minde earthly things and therefore ye may noâ— walke after them that be the enemies of the crosse of Christ For for this cause they whom we haue noted to be the enemies of the crosse of Christ whose end we haue noted to be their damnation whose God to be their belly whose glory to be to their shame for this cause I say they were such because they minded earthly things O but some will say that these whom I noted to be such are the onely men many of them that sequestred themselues from earthly things and haue no minde of earthly things See then whether that which hath beene said shew not plainely that they are the enemies of the crosse of Christ that their God is their belly that they seeke the praise of men more then of God For if they be such these are plaine and euident tokens that they doe mind earthly things whatsoeuer be said and whatsoeuer shew be made to the contrarie Neither were it otherwise hard to shew by their whole practise that their whole minde and all their affections are set on earthly things But it shall not be needfull That which hath beene said may serue to cleare the point and to be a sufficient caueat vnto you that ye doe not walke after their example And let this be set downe for a generall rule that we may not follow their example which minde earthly things Yet if our practise be lookt into it will be found that generally we follow them and none else For whereon else are our mindes our delight our affections set but on the things which are on earth The rich man what minded hee but riches the ambitious man what but honours the voluptuous man what but pleasures the dainty man what but ease the carnall man what but the flesh and the lusts thereof Generally our thoughts are earth creeping thoughts our desires earth-creeping desires our actions earth smelling actions our waies earth-smelling waies We thinke and care some of vs how to liue some of vs how to liue well But how is that to liue at ease to swimme with pleasures to haue wealth at our wils and to leaue the rest of our substance for our children And hence it is that the voice of vnmercifulnesse towards the poore of deceit in buying and selling of oppression of our brethren of slandering one another and stealing one from another is heard in our streetes Hence it is that there are diuisions and dissensions emulations strife enuying and thâ— like amongst vs. Hence it is that wisedome crieth withouâ— and vttereth her voice in the streets but no man hearkeneth nor receiueth instruction euen because wee minde earthlâ— things and set our affections thereon But what saith our Apostle 2 Tim. 2 4. No man saith he that warreth entangleth himselfe witâ— the affaires of this life because he would please him that hath châ—sen him to be a souldier Now we are all of vs euen so many aâ— are baptized into the name of Christ Iesus billed souldiers to fight vnder his banner against euery thing that exalteth it selfâ— against God And our care should be in all things to pleasâ— him that hath chosen vs to be his souldiers And for this causâ— we should not suffer our selues to be entangled with the affaireâ— of this life so that we should set our affections on the thingâ— which are on the earth For it is the course of militarie discipline that hauing billed themselues to be souldiers they minde no more houshold or other ordinarie affaires but only their warre Right so should it be in the course of ouâ— Christian warfare that hauing giuen our names vnto Christ to fight vnder his banner wee should not henceforth mindâ— earthly things but still haue close girt vnto vs the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast The faithfull Minister of the Gospell should not seeke his owne but that which is Iesus Christs The faithfull Christian should weine himselfe from the transitorie things of this life and at no hand set his affections on them Howbeit let no man so vnderstand me as if I thought that we should not meddle with the transitorie things of this life or haue nothing at all to doe with earthly things For no doubt we may medle with them and vse them and make a godly vse of them The Patriarches and Prophets our blessed Sauiour and his holy Apostles as the Scriptures beare witnesse vsed them and made an holy vse of them Nay not onely we may vse them and make an holy vse of them but we must count them the good blessings of Almightie God and we must take care to vse them to his glory We may not lightly regard â—hem or wrechlesly neglect them but we must carefully huâ—band them and wisely employ them to our own vses and the good of Gods children For therefore wee haue them that therewith we may doe good vnto all but especially vnto those that are of the houshold of faith wealth that wee may helpe to supply the wants of our brethren honour and might that we may helpe to lift the poore out of the mire fauour and friendship that so we may be the better able to relieue them that are oppressed all things needfull and profitable for this life that therewith wee may doe good vnto those that be in neede or necessitie and that thereby we may glorifie our Father which is in heauen So then to take me as if I thought that we may not medle with or vse earthly things temporall blessings were to mistake me But this I say with the Apostle that we must vse them as though wee vsed them not 1 Cor. 7.31 namely so we must vse them as that we be not entangled with them nor mastered by them 2 Tim. 2.4 Wee must not be entangled with the affaires of this life as the Apostle speaketh And as the Prophet saith of riches that if they encrease wee may not set our hearts vpon them Psal 62.10 so is it to bee said in generall of all earthly things we may not set our hearts vpon them We may not Colos 3.2 as our Apostle saith elsewhere set our affections on
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
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
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
whiles he offereth himselfe and his grace vnto you if ye will receiue it Nay more then so sometimes he is so neare vnto the wicked that he lightens them with his holy Spirit giues them a tast of the heauenly gift Hebr. 6.4.5 of the good word of God and of the powers of the world to come But yet because the wicked some of them refuse this grace when it is offered and some of them fall away from it when they haue had a taste of it therefore is he peculiarly said to be neare vnto his children by his grace and might and prouidence and powerfull working of his holy Spirit Againe the Lord is said sometimes to be neare at hand in respect of his last coming vnto iudgement when he shall come in bodily presence in the cloudes of heauen to iudge both the quicke and the dead Iames 5.8 as where Iames saith Be patient and settle your hearts for the coming of the Lord draweth neare and likewise where the Apostle saith Hebr. 10.37 He that shall come will come and will not tarry In the first sense the Lord is at hand aswell to the wicked as the godly to giue as well to the one as to the other life and being other good graces of his Spirit In the second sense the Lord is at hand by his prouidence peculiarly to the godly to saue and defend them and to giue the Spirit of sanctification vnto them In the third sense also the Lord is at hand both to the wicked and to the godly to render vengeance in flaming fire vnto the wicked and to crowne the godly with a crowne of glorie and immortalitie in the heauens In the first sense I take it it is not here said that the Lord is aâ— hand because that could be no such speciall reason to moue the Philippians vnto mildnâ—sse and patience towards all men hauing no more comfort in it for the godly then for the wicked But whether it be meant in the second or third sense that the Lord is at hand the reason holdeth strongly that they should in patience and mildnes possesse their soules though haply their patience and mildnesse be much abused For be it that the reason why their patient mind should be knowne vnto all men though their patience be much abused be eyther this because the Lord is at hand to heare and help them when they are oppressed to saue and defend them when they are wronged or this because the Lord is at hand to giue vnto them a crowne that haue borne the crosse and to auenge them vtterly of their enemies eyther of the reasons might be sufficient motiues to perswade them to let their patienâ— minde be knowne vnto all men And whether of them to choose the rather as more agreeable to the Apostles minde I cannot peremptorily affirme Either of them may very weâ— stand with the meaning of the Apostle in this place And therefore we will see what profitable notes we may gather from either of them whereof we may make some vse for our selues First then admitting this to be the meaning of the Apostle in this place the Lord is at hand by his watchfull prouidence ouer you to heare and helpe you to saue and defend you I note that the Apostles reason to moue the Philippians vnto a patient mildenesse and gentle moderation towards all men yea though their patience and mildenes were much abused is because the Lord is at hand by his watchful prouidence ouer them to heare and help them to saue and defend them when they are abused oppressed or afflicted Whence I obserue a speciall motiue which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppressed or afflicted namely the certaine perswasion hereof that the Lord his prouidence alwayes watcheth ouer vs to behold our sufferings and our wrongs to heare vs when we call vpon him in truth to rid and saue vs from the wrongfull dealings of men and to deliuer vs in euerie needfull time of trouble If we be the Lord his inheritance we must looke for it to haue many trialls of our patience and moderation by many sufferings and wrongs Genesis 31. Iacob shall haue his vnckle Laban to deceiue him to change his wages ten times to persecute him and if the Lord forbid him not to kill him Ioseph shall haue his owne brethren to hate him Genesis 37. to conspire against him to slay him and if the Lord keepe them from killing him to sell him into a strange Land to be a bond-seruant The children of Israel shall haue a Pharao to wearie them of their liues by sore labour in clay and bricke Exodus 1. and in all worke in the field with all manner of cruell bondage to command to kill all their male children and by all cruell oppression to labour to make hauocke of them Dâ—n 3. Daniels companions shall haue some Chaldeans to deuise mischiefe against them to accuse them to the King and to get them throwne into the hot fierie furnace Daniel himselfe shall drinke of the like cuppe 6. And generally the Disciples of Christ which we are if we continue in his word Iohn 8 31.1â—.33 shall in the world haue affliction to try their faith and their patience The gold shall go through the fire ere it be purified and the wheate ere it be made fine manchet for the Lord his owne mouth shall be beaten with the flaâ—le grownd in the mill sifted and haue all the bran bowlted out of it This is the gate of the Lord and the righteous shal enter into it and this is the lot of Gods inheritance to passe through the wildernesse and through the red Sea to the promised land of Canaan And in all this what is the child of God to do Luke 21.19 Euen as our Sauior willes him by his patience he is to possesse his soule and as our Apostle here exhorteth to make his patient minde to be knowne vnto all men O but in such causes of impatiencie how should a man be patient when open foes maligne him fained friends abuse him and troubles hedge him in on euery side when no man beares with him no man yeelds to him but the more he yeelds and beares with others the more he is abused and wronged by others what should perswade him to moderation and mildenes to gentlenes and patience Do we aske what Do we know that the Lord his prouidence watcheth ouer vs alway Do we know that he will not leaue vs not forsake vs nor deliuer vs into the will of our enemies Do we know that all the haires four head are numbred and that not one of them shall fall to the ground without our heauenly Fathers will Here then is or should be enough to perswade vs to be patient and moderate whensoeuer we are abused afflicted or oppressed the Lord is at hand The Lord the Lord strong mercifull and gracious slow
I speake how it fareth commonly with men abroad The peoples readinesse in all places to deceiue their Ministers in all kinde of their tithes is often spoken of vnto vs that haue some farther experience therein then what we haue by heare-say As for vs let it not be so with vs but let vs be ready to communicate vnto him that hath taught vs in the word that there be no complaint of our not communicating concerning the matter of giuing and receiuing Euery labourer is worthie of his wages Let vs not deny them vnto him that oftentimes steepes his labors with vs in his owne bloud Nay let vs giue them cheerefully vnto him as vnto him that watcheth for our soules It is but copper that we giue for the purest gold Let vs not stand vppon this exchange but let vs offer it most willingly The second thing which I note in these words is that the Apostle saith that the Philippians onely communicated with him concerning c. They waited not to see what the other Churches would do whether they would giue the Apostle ought or no or what they would giue or when they would giue but they bethought themselues what they were in duty to do and that they did though they onely did it Whence I obserue this lesson for vs that looke what is our dutie to do that we are to do though none ioyne with vs. If Noah should haue looked what the old world did and haue fashioned himselfe like vnto them he had bene like to haue perished in the waters with them But he looked what his God required of him and though none ioyned with him Genes 6.7 yet he alone walked with the Lord and therefore he alone was saued when the rest of the old world was drowned with the waters Or if Lot should haue looked to the wicked conuersation of the Sodomites and defiled himselfe with their vnlawfull deedes he had bene like to haue bene consumed in the fearfull burning of those sinfull cities 19. But he looked to the Law of his God though none ioyned with him yet he alone walked in the wayes of the Lord and therefore when the citie and they that were in it were destroyed he was saued Or if that Samaritane that was cleansed with the other nine should haue staied to waite what the other nine would do his leprosie might haue taken hold of him againe But he considered his owne duty and when he was healed Luke 17. he turned backe and with a lowd voice praised God and fell downe at his feete on his face and gaue him thankes and therefore he was praised of the Lord and cleansed of his leprosie All which examples shew plainly vnto vs that we are not to looke what others do but what we are to do and though all the rest of the world bow the knee vnto Baal yet must we with Eliah looke vnto the Lord our God and serue him alone whatsoeuer is our dutie to do that must we do though we onely do it Though there be but few that striue to enter in at the strait gate yet must we striue to enter in at the strait gate Luke 13.14 Exod. 23.2 neither may we follow a multitude to do euill It is our duty that we must looke vnto and be there many or few any or none besides our selues to ioyne with vs yet must we do that which our duty requireth of vs. This may teach vs to reforme a great fault in our selues We are none of vs growne to that height of impiety I hope that in a desperate moode we will say that we had rather go to hell with company then go to heauen alone But this is a great fault with many of vs. In matters of contribution vnto any good purpose what do we say No reason we should contribute alone we wil see what others will do if they contribute we will if they will not we will not and saying thus we thinke we say well and if we adde this let others do and in proportion we will not be behinde the best then we thinke no man can say more or better But thus still we depend vpon the doing of others whereas in doing good we should one go before another and rather striue to be examples vnto others then stand vpon the example of others If we be the foremost it may be others will follow vs and if we be alone it is better to walke in the way alone then out of the way with others In matters likewise of election what do we say We would gladly bestow our voyce on the best but the most go another way and we can do no good by singling our selues from the rest a note of singularity we may bring vpon our selues if there were any possibility to do good we would bestow our voice as we should but being none we may not lose our voice that way but bestow it another way Thus we looke at the example of others and offend by the example of others whereas rather by our example others should be condemned which do not as we do Beloued let this be our rule to looke what we should do not what others do Let vs do that we ought though we alone do it let vs flie the rest how many soeuer follow it Let vs by our exāple prouoke others to do that is good and if they do not follow it let their iudgement be vpon their owne head If we alone walke in the waies of our duty our reward is with our God but their iudgement sleepeth not that either will not walke with vs or forsake vs in the way In the next verse the Apostle giueth this testimonie vnto the Philippians that when he was absent from them when he was in Thessalonica they sent their liberalitie once and againe vnto him to relieue his necessitie Wherein first I obserue a notable patterne of that great care which ought to be in the people for their Minister The people should after the example of the Philippians be carefull to inquire into the state of their Minister and as they shall vnderstand him to neede this or that help this or that encouragement so they should be willing once and againe euen as neede is with all cheerefulnesse wherein soeuer they may to helpe them But farre otherwise is the practise with vs. If his liuing be small and he such a one as laboureth painfully in the word amongst vs yet will we not relieue him and if we send once and againe vnto him it shall be when we haue got some aduantage against him some that may vexe and trouble him and either weary him of all or turne him out of that little that he hath His barenesse and his want shall be his reproach amongst vs but no cause of any holy care for him It should not be thus but as the Philippians did so should we do euen take all care for them that teach vs in the word Secondly in the person of
the beasts of the forrest are his and so are the cattell vpon a thousand hils the whole world is his and all that is therein The eies of all waite vpon him 145.15.16 and he giues them their meate in due season he openeth his hand and filleth all things liuing with plenteousnesse All riches of grace and glorie of this life and of that that is to come are with him and vnto whom he will he giueth them And therefore the Apostle telleth the Corinthians saying 2 Cor. 9.8 God is able to make all grace to abound toward you that ye alwaies hauing all sufficiencie in all things may abound in euerie good worke The Corinthians they did as we do they feared that if they should giue much to the reliefe of the poore Saints they should impouerish themselues thereby For they thought that whatsoeuer was giuen to others was taken from themselues And therefore they gaue when they gaue very sparingly and nothing chearefully Whereupon the Apostle tels them that God is able to wit through his riches to make all grace to abound towards them that is to repay them all that they haue giuen with aduantage that they might haue enough both for themselues and also to helpe others withall So rich is our God that he can and so good is our God that he will do thus vnto all them that sow liberally and giue chearefully And why should any man doubt of this When thou sowest thy come in the ground doest thou not hope to receiue thine owne againe with aduantage and doest thou not reape oftentimes a great deale more then thou diddest sow Why then shouldest thou doubt after thy dispersing to the poore to reape seuen fold more for it Why shouldest thou not hope to receiue thine owne againe with very great aduantage Considering these things beloued let it be farre from vs to doubt that pouertie will follow our liberalitie Let vs not thinke with our selues that the more we giue the lesse we haue but rather that the more we giue the more through his riches we shall haue Let the poore therefore be our field wherein we sow our corne and surely we shall reape plentifully let the poore be our altar whereon we make our offering and then surely our sacrifice shall be acceptable and pleasant vnto God let the poore be our chist wherein to hourd our treasure and this shall surely further our reckoning in the day of Christ Iesus If our liberality abound according to our abilitie to the poore our God shall fulfill all our necessities through his riches yea he shall fulfill them with glory euen with such plentifulnesse and abundance as that his name may be glorified thereby The third thing which I note is that the Apostle saith that their recompence of reward was in Christ Iesus Whereby he giueth them to vnderstand that God made this recompence of reward vnto them of their liberality towards him not for their works sake as vpon desert but for Christ Iesus sake onely by grace Whence I obserue how the promises of God touching the recompence of reward for our works are made good vnto vs the promises are made and payed only in Christ Iesus not any way for the merit of our works seene or foreseene In him God from the beginning loued vs and made all his louing promises of his sweete mercies vnto vs and in him partly now he doth partly hereafter shall make them good vnto vs through his riches with glory This our Apostle witnesseth where he saith 2 Cor. 1.2 that all the promises of God in Christ Iesus are yea and are in him Amen that is in him they are all made and performed ratified and established And the reason is plaine for why doth he make or performe such promises vnto vs but onely in his gracious loue and fauour towards vs euery promise of his vnto vs being a testimonie of his loue towards vs And how doth he loue vs but onely in Christ Iesus in whom alone he is well pleased Mat. 3.17 His promises then vnto vs being made and performed onely in loue vnto vs his loue vnto vs being onely in Christ Iesus it is plaine that all his promises are made and performed vnto vs in Christ Iesus alone By him we are reconciled vnto God and in him through him and for him we haue whatsoeuer we haue So that whensoeuer any promise is made vnto vs throughout the whole Scripture either of blessing for this life or for that that is to come of temporall or of eternall reward of safetie from enemies or of saluation in the heauens still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God to know that in him alone both the promise is made and shall be performed vnto vs through the loue of God wherewith he loueth vs in him Hence then first we learne not to credit any such as shall tell vs that any reward is promised or giuen vnto vs for the merit or worth of our works seene or foreseene For let but this ground be laid which is most certaine and true that all the promises of God vnto vs are made and performed in Christ Iesus then must it needs be concluded that in vs no merits or any thing were seene or foreseene wherefore such promises should be made or performed and that we are altogether vnworthie in our selues vnto whom any such promises should be made or performed For therefore are they made and performed in Christ Iesus because in vs there is nothing wherefore they should be performed or made Or if there be then as the Apostle reasoneth touching iustification saying If righteousnesse be by the Law that is by the works of the Law then Christ died without a cause so do I touching this point If in vs there be any thing wherefore the promises of God should be made or performed then in vaine are they made and performed in Christ Iesus I omit to speake of the great vnworthinesse of our best works because I haue spoken to that purpose often heretofore Onely for this time let this ground be considered and if any man at any time shall seeke to perswade you that this or that reward is promised and shall be giuen vnto you for the merit of your works tell him that it is promised and giuen vnto you in Christ Iesus and therefore not for any merit of your works Secondly hence learne the stablenesse of all Gods promises made vnto his children As this here is so they are all made in Christ Iesus and therefore must needs be stable and neuer faile Euen as we say that whom he loueth once he loueth vnto the end because whom he loueth in Christ Iesus him he alwaies loueth so his promises being all founded and grounded vpon his loue once made vnto his children shall not faile for euer because they are all made in Christ Iesus A notable comfort vnto all Gods children Hath he
day they are that cause diuision and offences in the Church Who are they now that labour and plot and cast all the wayes they can deuise to set vs all euery way by the eares together Who are they now that cast seditious libels amongst vs whereby to sâ—irre vs vp vnto all practises of hostilitie against the State Who are they now that secretly and in euery corner labour to disgrace vs and the doctrine which we teach and to lesson you with other doctrine contrary to that ye haue receiued and learned Doe not these whosoeuer they be cause diuision and contention and offences Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision The last note which for this time I obserue of false teachers is like vnto these of the concision to glory and bragge of false titles which nothing belong vnto them For this they take of these of the concision that as they gloried falsly in the circumcision as anon wee shall heare so commonly false teachers glory much in the titles and in the things wherein they haue no right at all to glory This note also of false teachers the Apostle Peter giues where hee saith of them that they speake swelling words of vanitie 2 Pâ—t 2.18 Matt. 24 5 Such are those of whom our Sauiour Christ saith Many shall come in my name saying I am Christ and shall deceiue many Marke then who now at this day they are that deceiue the world with vaine titles and shewes of names whereunto they can lay no iust claime Who are they now that come in the name and title of the Societie of Iesus and deceiue many Who are they now that colour all their superstitious errors with the goodly title of the doctrine of the Church Who are they now that maske themselues vnder that gay title of holy Catholikes Who are they now that haue still in their mouthes the Church the Church as if they and none but they were the Church of Christ Doe not these whosoeuer they be bragge of great titles which nothing belong vnto them Whosoeuer they bee that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision Many other notes there are whereby false teachers may easily be descried and discerned and which happily might be further gathered euen from this caueat of our Apostle in this place But these are such as seemed vnto mee most naturally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers If any desire to haue them manifested by further notes let him reade 2 Pet. 2. where they are at large notified By these yee may in paâ—t descrie them and those that are branded with any of these markes take heed of them for howsoeuer happily some may be branded with some one of these markes who yet will winde himselfe out of the number of false teachers yet will hee not shift it but that hee hath some one marke of a false teacher But aboue all things take heed and beware of them vpon whom the most of these or all these noâ—es doe fall most iustly They will I know tell you that they loue the truth that they abhorre idolatrie that they embrace the Apostolike faith that with all reuerence they receiue the Scriptures that they honour religion and that they detest superstition They will tell you of their deuotion in praier of their contempt of riches of their continencie in life of their abstinencie in meats and drinkes of their workes of charitie c. But whatsoeuer they tell you by these notes that I haue told you ye shall know what they are And when yee know them take heed and beware of them For though they come vnto you in sheepes clothing yet inwardly they are rauening wolues Beware of barking dogges which barke against the truth and the professors thereof and beware of greedie dogges which through couetousnesse make marchandise of your soules Beware of such workers as make their workes ioynt-workers with Christ of out saluation and beware of such workers as worke vnfaithfully in the Lord his vineyard mingling with the pure seede of Gods word the chaffe of mans braine Beware of such as resemble the concision in renting the vnitie of the Church and in causing diuision and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ and beware of such as resemble the concision in bragging of false titles which nothing belong vnto them And let these things suffice to bee noted from this exhortation or caueat Now followeth a particular instruction of the Philippians touching circumcision truly so called in these words For wee are c. For wee are the circumcision c. We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation by the title of the concision saying Beware of the concision Now in these words the Apostle giueth the reason why he called them the concision For wee saith he are the circumcision As if hee should haue said They are not the circumcision though they glory therein but rather they are the concision and wee are the circumcision the true circumcision Now this hee proueth thus Wee worship God in the spirit therefore wee are the circumcision And againe that they worship God in the spirit hee proueth thus Wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit So that the connexion of the points is this They are the concision not the circumcision the proofe is this Wee are the circumcision therefore they are not the circumsion Againe Wee are the circumcision the proofe is this we worship God in the spirit therefore wee are the circumcision Againe we worship God in the spirit the proofe is this wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit To gather the whole reason into one summe the Apostle here proueth that the false Apostles which were among the Philippians and which gloried in their circumcision were the concision and not the circumcision by an argument drawne from the nature of true circumcision thus They which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh they are the circumcision they are truly circumcised But we worship God in the spirit c. Therefore c. This is the forme of the Apostle his proceeding and discourse in this place Now touching the words and the meaning of them 1. It is said we are the circumcision where the meaning of the Apostle is this we are circumcised with the true circumcision Rom. 2.28.29 There is then as the Apostle shewes a twofold circumcision one outward in the flesh which was a cutting of the