194. it must be constant ibid. it is certaine pag. 409. Humâ—lity 8. an effect of grace 87. a preseruatiue of concord 305. properties of it pag. 3â—3 Humiliation of Christ voluntarie 323. it was of the whole person pag. 324. Hypocrisie pag. 248. I. IGnorance in religion pag. 120. Imitation of Saints 790. rules for it pag. 792. Impatience in wrongs pag. 794. Inferiours not to be contemned pag. 503. Inuocation of Saints condemned pag. 26. 57. 59. â—66 Ioy in the Lord. 572. 756. it containes the whole worship of God pag. 612. Iustification not by works 150. 672. See Merits by imputed righteousnesse pag. 677. K. KNowledge in the Word pag. 119. 652. Knowledge of Christ threefolde 643. it is excellent and precious 649. 684. great vantage 651. experimentall pag. 683. L. LEuiticall ceremonies abolished pag. 60â— Life ought to be conformahle to our profession 242. reasons 243. a warfare 511. we are not to esteem it for Christ pag. 558. Light how the faithfull are lights 442. they communicate their light to others pag. 449. Light behauiour pag. 833. Loue testified by prayer 23. perswaded 103. 114. 250. qualities of true loue 103. to bee guided by knowledge pag. 127. Lying pag. 829. M. MAintenance of Ministers pag. 901. Martyrs ground of their cheerfulnesse pag. 200. Meanes of grace pag. 267. Mercy of God 5. vse of it pag. 6. Merit confuted 154. 183. 339. 390. 933. it â—annot stand with Christ pag. 664. Ministers their duty 10. 373. 850 calling honourable 13. 74. their successe from God 73. willingly to be heard 175. 475. to loue their people 499. how they ought to be qualified 474. whether now worse then euer 482. how to bee entertained 549. 555. to visit the sicke 561. to be maintained pag. 901. Ministery a labour 507. a warrefare pag. 512. Multitude not safe to bee followed pag. 808. 905. Mutuall affection commended pag. 471. 547. Murmuring against God or man pag. 421. N. NAme of Jesus pag. 353. Naturall man described pag. 71. 440 444. 891. O. OBedience of Christ actiue and passiue pag. 326. Occasion of this Epistle pag. 2. o th lawfull 94. conditions of it pag. 96. Ouerweening conceit a sin pag. 87. 736. P. PApists their dissentions 292. slanderers of religion and true professours 590. 661. enemies of the crosse of Christ pag. 812. Patrons of liuings pag. 920. Pastours to loue their flockes 103. 209. 276. 373. 805. 725. 499. to entreat them gently 568. 733. ought to be patternes of holinesse 796. 850. often to iterate their admonitions pag. 803. Paul twice prisoner vnder Nero. pag. 156. Peace of God and of conscience pag. 4. 813. 859. Pelagianisme by whom renued pag. 302. Perfection in this life pag. 718. 735 759. 888. Persecution for the Gospell 82. 259. a gift of God 88. 268. it doth not diminish the Church pag. 159. Perseuerance finall prooued 63. 747. 733. parts of it pag. 64. Perswasion threefold 76. how a man may be perswaded of anothers saluation pag. 77. Philippi a City of Macedonia pag. 3. Physicke pag. 530. Popish Cleargy 484. perfection pag. 762. Pouerty comforts in it pag. 884. Prayer to God alone 26. 54. necessity of it 43. 51. 108. motiues to it 109. it is effectuall pag. 186. Preachers different 171. markes of a good Preacher pag. 173. Proficiency in religion pag. 376. 396. 721. 730. Promises of God pag. 856. Prouidence of God pag. 468. Purgatory confuted pag. 224. 360. Purity to be laboured after pag. 138. 838. Q. QVarrelling 424. to compose them a Christian duty pag. 738. Questions touching ceremonies discipline not substantiall pag. 293. R. RAge of tyrants a token of their perdition pag. 257. Recusants censured pag. 351. Regeneration imperfect in this life 286. 716. 433. the true circumcision 606. it altereth the whole man pag. 632. 891. Relapses in religion pag. 397. Resurrection of Christ duties from it pag. 341. Resurrection of our bodies confirmed pag. 854 863. Reward of workes pag. 916. 929. 933. Rich men their duty pag. 883. Righteousnesse two-fold 668. of faith and of workes cannot stand together pag. 671. S. SAbaoth pag. 836. 941. Sacrifices of Christians pag. 464. 933. Saints in Christ who pag. 3. 433. 944. Saints not mediators of intercession 28. 57. to bee reuerenced 60. and imitated 790. subiect to infirmities pag. 743. 791. 866. Security pag. 195. 413. Sicknesse incident to the faithful and why 519. of flying in the time of sicknesse pag. 559. Schisme causes thereof 780. remedies pag. 782. Scriptures not obscure 1â—0 to bee searched with diligence pag. 121. 584. Soule of man immortall pag. 222. 858. Suffering for Christ pag. 268. Swearing reprooued pag. 9. T. TImothy the approuer of this Epistle pag. 2. Thankesgiuing to God 34. 809. how we are to giue thankes pag. 40. V. VAine-glory to be auoyded pag. 303 625. 824. Vertue of Christs resurrection pag. 692. Vnity in affection and iudgement perswaded pag. 294. Vnregenerate their actions all sinfull pag. 151. 153. 891. Vnthankfulnesse to God a greeuous sinne pag. 35. 810. Vsury condemned pag. 846. W. WAnt doth not deiect Gods Children pag. 875. Weake to be supported pag. 770. Will accepted for the deed pag. 434. Women commended in the Scriptures pag. 742. Workes good their causes 144. we are to abound in them 145. fruits of righteousnesse 149. their author 152. their end 153. perswaded by our Church 247. 394. 639. true vse of them 663. no part of our righteousnesse 592. 659. 674. 634. how called dung pag. 637. 646 661. Word of God a light 443. 445. a word of life pag. 451. Worldly carefulnesse pag. 800. OBSERVATIONS more largely amplified CHAP. I. THanksgiuing is a seruice principally required in a Christian 34 Our fellowship in the Gospell with other Churches a great blessing 36 Prayer is needfull euen for those graces we haue 43 We are to pray for the continuance of the Gospell 48 The ground of our perseuerance is the immutabilitie of God 63 All our sufficiency is of God 68 Our loue to Ministers a good argument of our growth in godlines 82 To suffer persecution for righteousnesse sake is a gift and grace of God 88. 268 Prayer necessarie for the increase of Gods graces 108. 186 We must proceed and goe forward in godlinesse 112 Christians are to abound in good workes 145 Good workes are the fruits of righteousnes 149 The Church is not diminished but increased by persecution 158 Afflictions of the godly turne to their comfort 180 Christ Iesus the onely gaine and vantage of Christians 200 A Christians desire should be to be dissolued and to be with Christ 215 The dissolution of Gods Saints is a passage into heauen 221 The long life of good Pastors a blessing of God vpon a people 229 Our practise must be conformable to our profession 242 In a Christian courage we are not to feare the aduersaries of the truth 253 The rage of persecutors an infallible signe of their destruction 257 Faith is a speciall gift of God 265 CHAP. II. NO
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
we are come like vnto good souldiers which turne not aside but march on along after the prescript rule of their Generall so let vs walke without turning aside to the right-had or to the left-hand after that one rule let vs beleeue and liue as we are directed by â—â—â—t one rule of his word vnder whose banner we doe fight 〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉 in his holy word The same phrase of speech is vsed to the â—â—e purpose where it is said Gal. 6.16 as many as walke according to this â—â—e i. As many as make this word of truth this Gospell of â—â—rist Iesus now preached and taught vnto you the rule and â—â—are of their faith life from which they will not swarue â—â—turne aside to the right-hand or to the left peace shall bee â—â—on them and mercy and vpon the Israell of God Let vs â—â—â—ceede by one rule and let vs minde one thing i. Let there bee 〈◊〉 dissentions amongst vs but let vs be knit together in one â—â—nde and in one iudgement being of like affection one toâ—â—rds another in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the phrase of speech â—â—re vsed signifieth to be of one minde of one iudgement of â—â—e affection one towards another so that nothing bee done â—â—rough contention amongst vs as it plainely appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle and by diuers â—â—her places where the same phrase is vsed The summe of all â—â—s if the Apostle had thus said God will in his good time â—â—eale his truth vnto them that bee as yet otherwise minded â—â—an I am But in the meane time till God reueale it let vs 〈◊〉 such grounds of the truth as already we agree vpon proâ—â—ede both in faith and in life as we are directed by that one â—â—le of his word vnder whose banner we fight not turning aâ—â—â—e from it to the right-hand or to the left-hand and let vs 〈◊〉 knit together in one minde and in one iudgement so that â—â—thing be done through contention among vs. This I take 〈◊〉 be the simple and plaine meaning of these words Now let 〈◊〉 see what profitable notes we may gather hence for our own â—â—e and instruction The 1. thing which hence I note is touching the cause of â—issensions in the Church of God whence it is that there are â—â—ch dissensions and diuisions in the Church of God whereby â—â—e vnity and peace of the Church is rent a sunder and broâ—en Not to search farther into the causes thereof than this â—â—e scripture giueth occasion out of this Scripture I note 3. â—auses of the dissensions in the Church of God The 1. is because we doe not with patience expect and waite till God 〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉 from our eyes For such oftentimes is our inconsiderate heaâ—â—â—dinesse that if we seeme vnto our selues to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man by and by we aduenture the defence and maintenance thereof though Iâ—â—l haue preached though the Church of God haue beleeued otherwise We looke 〈◊〉 what it is that the Church hath receiued but what it is that 〈◊〉 haue apprehended or if we doe rather we striue to bring the Church to that which we haue apprehended than wee 〈◊〉 yeeld vnto that which the Church indeed hath receiued 〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church yet will we not stay our selues and expectâ—â— God may farther reueale his holy truth vnto vs. And 〈◊〉 hath beene heretofore and is at this day one great cause of diuision and dissension in the Church I might instance iâ— diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the authâ—â— thereof would not waite till God should reueale the truth vnâ—â— them If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did â—â—ueale vnto him he had not beene so tainted with the errors oâ— the Millenaries and the Montanists as he was neither haâ— troubled the Church therewith so much as hee did And iâ— some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth and patiently waite till the Lord should reueale his truth vnto them we should be more free from disensions than we are The 2. cause of the dissensions in the Church of God 〈◊〉 because we do not proceede by one rule in that whereunâ—â— we are come For such oftentimes is our vntowardlinesse that in the generall grounds of Christian religion whereâ—â— we doe agree we will be slinging out of ranke and not proceed by that one rule of his word vnder whose banner we doâ— fight In the primitiue Church all the Churches of Chrâ—â—â— were come vnto that that they beleeued the resurrection of the dead and that they acknowledged iustification by the â—â—ghteousnesse of Christ yet then they proceeded not by one â—â—le in these things but some denied the resurrection of the â—ead of which sort were Hymeneus and Philetus 2 Tim. 2.17 and some â—ught that vnto Christ there must be ioyned the workes of â—â—e Law to be made righteous before God Whereupon folâ—â—wed then great dissensions in the Church In the reformed Churches of Christ at this day generally we are come to this â—â—at we professe that predestination vnto life is not by foreâ—â—ght of faith or workes but by the alone good pleasure of alâ—ightie God that the children of God cannot finally fall â—om faith or grace that the children of God may and ought 〈◊〉 assure themselues of their saluation that it is not in man to â—ue himselfe if he will that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if â—e shall not proceede by one rule in these things but one â—â—ape out from another what else can follow but great dissensions in our Churches And is it not a cause of many dissensiâ—ns betwixt the Romish Church and vs that we doe not both â—roceede by one rule in that whereunto we are come Wee â—re come to this that we agree in the Articles of the Christian â—aith that we both beleeue in the Trinitie that wee both beâ—eeue one Catholique and Apostolique Church that we both â—cknowledge one Baptisme for the remission of sinnes that â—e both looke for the resurrection of the dead and the life â—f the world to come And yet what dissensions betwixt vs â—nd them euen about these thingâ— And why because they do not proceed by one rule of the holy word of life with vs but â—hey flie out into Traditions Councels Fathers Decretals Constitutions and Legends and keepe no order with vs in marching along after the prescript rule of our Generall Christ â—esus
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
thy candlesticke out of his place What is that that is he will remoue his Church from thence by taking his gospell from them Euen as our blessed Sauiour also threatned the Iewes saying Matth. 21.43 The kingdome of God shall be taken from you and giuen to a nation which shall bring forth the fruits thereof So the Prophet threatning a heauy iudgement vpon the rulers of Israel Behold saith he the daies come that I will send a famine in the land Amâ—s 8.11 not a famine of bread nor a thirst for water but of hearing the word of the Lord which how grieuous a famine and how heauy a iudgement it is appeareth by that of Salomon where he saith that where there is no vision Prou. 29.18 .i. no sincere preaching of the word no sound fellowship in the gospell there the people perisheth euen perisheth both in soule and body And as the curse and iudgement is great and grieuous of wanting so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy for it is indeed our very life and soule 1 Pet 1.3.23.2.2 whereby we are begotten borne and nourished vnto euerlasting tife as Peter witnesseth It is the lanterne vnto our feete and the light vnto our steps to bring vs to the Citie of the liuing God the celestiall Ierusalem Heb. 12.22 23 24. and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfit men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things then that of Abel By it we are called out of darknes into light instructed in the way of God perfitly grounded and stablished in the faith and made wise vnto saluation Rom. 1.16 for it is the power of God vnto saluation vnto euery one that beleeueth See then whether here it be not principall cause for vs to pray for our Church that in it the gospell of our saluation may for euer be freely and sincerely preached and for our selues that we may continue in that grace wherein we stand by the gospell of our saluation Yes surely if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray or desire of as great a blessing of God as can befall vs may perswade vs to pray we haue great cause euen to powre out our soules in prayer and supplication vnto our God for the blessed continuance of that fellowship which we haue with other Churches in the gospell that as now so euer this grace may bee continued vpon vs. Yea beloued if yee shall but cast your eyes abroad into the land yee shall finde that there is great cause thus to pray For how doth Atheisme and abominable irreligion spread it selfe and ouer-spread the whole face of the land Hath it not nestled it selfe on hie and said within it selfe who shall bring me downe to the ground How doth Papisme and out-worne Pelagianisme now shoote out the head and breake out in many places as if now the day approched wherein they may say so so thus would we haue it How hath cunning policie broken the necke of Christianitie and now so swaieth that it carieth all almost with it What neglect and contempt of the word is there in all places And what else are these but forerunners of a fearefull iudgement to follow What else doe these threaten but the remouing of our candlesticke from vs Beloued shall wee see and know these things and shall wee not pray Let vs pray at euening and at morning and at midday let vs pray and that instantly that this iudgement may neuer fall vpon vs that this light of the gospell may neuer be put out but that it may shine amongst vs from generation to generation vntill the day of Christ Iesus The more that the danger is let vs pray the more feruently and let vs not giue our selues any rest but still pray vnto the Lord for our continuance which we haue with other reformed Churches in the gospell The fourth thing which here I note is that the Apostle thus praied for the Philippians alwaies in all his praiers Whence I obserue with what constant assiduity and carefullnesse we ought to pray for our Church and for our selues that we may continue in the fellowship which we haue in the gospell we should neuer pray but alwaies in our praiers this praier for our Church and for our selues should continually be remembred that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies Rom. 12.12 1 Thess 5.17 Luc. 18.1 and not to faint or giue ouer is a thing much commanded by the Holy Ghost Continue in prayer saith our Apostle And againe in another place Pray continually And to the same purpose is that parable of the importunate widow in the gospell All which places shew vs the necessitie of praier that whensoeuer we stand in neede we haue recourse vnto God by praier so the constant perseuerance that is to be vsed in praier that howsoeuer for some time we seeme to pray and bee not heard yet we faint not nor giue ouer but still pray and that instantly Now as wee are to pray and to pray alwaies so alwaies in all our praiers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all nations that the preaching of the gospell may bee fruitfull vnto vs and vnto the whole Church that the word of the Lord may haue free passage and be glorified that we may continue grounded and stablished in the faith as wee haue beene taught in Iesus Christ that we and our whole Church may continue in the fellowship which we haue with other Churches in the gospell This the example of our Apostle teacheth vs to do who in that he did for others left vs an example what to doe for our selues and for others Yea but is not the Lord alwaies more ready to heare then we are to pray and hath he not said that whosoeuer asketh receiueth that he that seeketh findeth and that to him that knocketh it shall be opened Or if it be so what needeth it alwaies in all our praiers thus to pray as hath beene said True it is that whosoeuer asketh receiueth and that the Lord is more ready to heare and to grant our requests then we are to pray and call vpon his name for commonly he preuenteth vs with his blessings and whatsoeuer it is that we haue by praier he it is that teacheth vs to pray for it as we ought But some things we aske often and receiue not Jam. 4.3 because we aske amisse and some things he hath appointed so to be granted if they bee continually asked And of this sort
and were in a sort with me in my bands and in my defence and confirmation of the gospell I know there are great diuersities of interpretations of this text of scripture but iudging this to be most simple I will not trouble you with any other The reason then of that his perswasion of them was this because such was the Philippians zeale for the gospell and loue of him that howsoeuer it were with him whether he were bound for the gospell or defended the gospell or confirmed the gospell they stucke close vnto him and tooke part with him both in his bands in his defence confirmation of the gospell The first thing then which here I note is that the Apostle saith that it became him so to iudge of the Philippians so to be perswaded of them as he said vers 6. because of their zeale for the gospell and loue of him Whence I obserue that it becommeth vs certainely to be perswaded of their perseuerance and saluation and that they are the children of God in whom we see obedience to the gospell zeale for the truth loue of the brethren true signes of godlinesse euident fruits of the spirit That in charitie we are euery man to hope the best one of another the Apostle plainly sheweth when hee saith that Charitie beleeueth all things 1 Cor. 13.7 charitie hopeth all things Charitie beleeueth all things therefore in charitie we are not to suspect the worst but to beleeue the best one of another Charitie hopeth all things therefore in charitie we are not to mistrust the worst but to hope the best one of another Neither onely so when there are such outward tokens of grace and godlinesse as ought easily to cause vs to beleeue and hope the best one of an other but so also when there are not so plaine tokens of grace so manifest fruits of the spirit Nay when there are manifest tokens of want of grace fearefull tokens of being giuen vp into a reprobate minde yet are wee not to despaire of such a one but to leaue him vnto the Lord vnto whom he standeth or falleth Witnes the Apostle where he saith Rom. 14.4 Who art thou that condemnest another mans seruant he standeth or falleth to his owne master There hope the best we cannot and yet condemne him or despaire of him we may not Now as in charitie we may not despaire of any but hope well where all is not well and perswade our selues the best where we see the outward tokens of the spirit so where we haue iust cause of this perswasion by the true fruits of righteousnes we are certainely to be perswaded that they are the children of God Which as it appeareth by this place of our Apostle so also by that where he saith of the Thessalonians that he knew that they were the elect of God 1 Thess 1.4 drawing one argument from the effectuall preaching of the gospell amongst them vers 5. and another from their obedience to the gospell vers 6. so that where we see these and the like tokens of grace and godlinesse there we are after the Apostles example to be certainely perswaded and to know that they are the elect children of God Degrees I know there are in certainty of perswasion and knowledge for no man can be so certainely perswaded so certainely know another mans saluation another mans adoption into the sonnes of God as his owne because besides all other grounds which hee hath or can haue touching others he hath the testimonie of the spirit witnessing vnto his spirit that he is the child of God and that his saluation is sure Yet may he and hee is certainely to be perswaded where he seeth a good worke begun that he that hath begun c. A good lesson for many of vs to learne for so crooked and ill affected are we commonly one towards another as that we will easily perswade our selues the worst one of another but seldome perswade our selues the best one of another Though we see many great tokens of Gods graces in our brethren if we see any infirmitie or offence in them we grate vpon that and we could be well perswaded of them but for that which if it might haue stopped the Apostles perswasion of the Philippians he should neuer haue beene so well perswaded of them as he was for among them there were murmurings and reasonings and many things done through contention and vaine-glory yet looking vpon their obedience to the gospell their constant abiding in the truth their christian loue of him he perswadeth himselfe the best of them euen that he that hath begun c. So beloued howsoeuer we see slips and infirmities in our brethren yea though sometimes we see them fall flat to the ground yet if we see the manifest tokens of Gods graces in them let vs perswade our selues the best of them yea let vs perswade our selues of them as of our selues that they are the children of God and that their saluation is surely sealed in the heauens for so it becommeth vs to iudge of them after the example of our Apostle because of the fruits of the spirit in them LECTVRE VII PHILIP 1. Verse 7. Because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace 8. For God is my record how I long after you all from the very heart roote in Iesus Christ THe second thing which here I note is the testimonie which the Apostle giues vnto the Philippians of their zeale for the gospell of their loue of him and of their growth in godlinesse through the effectuall preaching of the gospell amongst them in that he saith that both in his bands and in his defence and confirmation of the gospell they all were partakers of his grace This was a sure token that they had well profited in the schoole of Christ in that whether the Apostle were bound for the gospell or defended the gospell or confirmed the gospell still they stucke close to him and tooke part with him and were though they were absent from him yet in zeale and in an holy affection in some sort in bands with him and in defence and confirmation of the gospell with him Hence then I obserue a notable argument how we may haue proofe vnto our selues and giue also proofe vnto others of our zeale for the gospell of our loue of the Ministers of the gospell by whom we haue been taught in the word of the power of the word in our hearts and soules and of our growth in godlines through the preaching of the word Is there any persecution of the gospell of Iesus Christ by any cruell tyrants Pope Turke or Spaniard or any other Are your Ministers and Teachers attached and brought before any bloudy inquisition for the gospels sake of Christ Iesus Are they brought vnto the barre there as felons or traitors to defend that truth which in all simplicitie and
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
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
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
This also is a part of the cause why hee disclaimes all righteousnesse by his workes because otherwise he could not be found in Christ in that day Why not What is it to be found in Christ The Apostle shewes that to be found in Christ is to bee found not clothed with his owne righteousnesse which is by the workes of the Law but clothed with that righteousnesse which is Christs and only ours through faith in Christ euen that righteousnesse which God doth impute vnto vs through faith in his name So that he that will be found in Christ in that day must disclaime his owne righteousnesse and renounce it as dung and rottennesse and must cleaue onely vnto the righteousnesse of Christ Iesus which God doth impute vnto him through faith in him The summe then of that which the Apostle tels the Philippians in these words is that hee now at this present in the state wherein hee now stands doth iudge all things euen his very best present workes to be so farre from any part of his righteousnesse as that he iudgeth them to bee dung euen vile and contemptible so that hee doth disclaime all righteousnesse by them that he may winne Christ that is that he may be more and more neerely incorporated into him and possessed of his righteousnesse by faith and that hee may be found in that last and great day not in Moses but in Christ that is not hauing his owne righteousnesse which is of the Law as his garment to stand before the Lord withall but hauing that righteousnesse to be clothed with which is indeed Christs and his through the faith of Christ euen that righteousnesse which God doth impute vnto him through faith in Christ his name This I say I take to be the summe of that which the Apostle tels the Philippians in these words So that yee see here is first a disclaiming of his owne righteousnesse by workes in that he iudgeth them to be dung 2. A reason why hee so iudgeth them and so disclaimes them that he may winne Christ and may be found in him thirdly an explication what it is to be found in Christ by a distinction of righteousnesse into his owne and Christs where hee saith not hauing mine owne c. Now let vs see what obseruations may hence be gathered First it is not vnworthy our noting that the Apostle goeth ouer and ouer these points so often as if he could neuer satisfie himselfe with disclaiming all righteousnesse by any works and proclaiming Christ alone to be all his righteousnesse In the former verse hee disclaimeth all his workes done before his conuersion as no vantage but losse vnto him and maketh Christ all his vantage either for righteousnesse or saluation In this verse three seuerall times he disclaimeth all his workes generally whether done before or after his conuersion as touching any righteousnesse by them and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteousnesse Whence I obserue both the difficultie and the necessitie of enforcing these points A difficult and hard matter it is when we haue done any thing well when we haue walked faithfully in our calling when we haue releiued the oppressed iudged the father-lesse defended the widow when wee haue humbled our selues in praier chastened our selues with fasting absteined from the delights of the world or pleasures of the flesh c. a difficult and hard matter I say it is herein not to please our selues not somewhat to be puffed vp with these things not to haue some conceit of merit and righteousnesse by these things A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation A difficult matter to perswade vs that these things are but losse and dung things vile and contemptible And yet necessarie it is that we be thus perswaded of these and the like things as touching any confidence of our righteousnesse or saluation by them and that we count Christ alone all our righteousnesse and the horne of our saluation And therefore the Apostle knowing both the difficultie and yet the necessitie of perswading this beateth vpon it twise thrise often that he did thus and thus and therefore the Philippians should doe so This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon as things which either we are dull to comprehend or vnwilling to yeeld vnto and yet things which are as most certaine for their truth so most necessarie for their vse for albeit all the things in the whole booke of God be of such importance as that they are most worthie of our due meditation and diligent obseruation as able to make vs wise vnto saluation yet when things are so much vrged and so often beaten vpon we are to thinke that it is not without great cause that they are so pressed and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written because all things are written for our learning so let vs with all diligence obserue the things so often vrged It may be that they are so often vrged because of our dulnesse to comprehend them it may be because of our vnwillingnesse to yeeld vnto them it may be because of the vnfeined assent that we should yeeld vnto the truth of them it may be because of the necessarie vse that there is of them Surely they are not so much vrged without great and vrgent cause And so for these points heere beaten vpon let vs assure our selues both that it is most true that our works are no part of our righteousnesse but Christ our whole righteousnesse and that it necessarily behooueth vs to be throughly perswaded thereof How good soeuer therefore our workes seeme vnto vs and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung yet seeing the Apostle so often tels vs that he iudged so of his best workes let there be the same minde in vs that was in him and let vs iudge so to 2. In that the Apostle saith and doe iudge them to be dunge I note the Apostles present iudgement of his present workes He now at this present in the state wherein he now stands doth iudge all things euen his very best present workes to bee so farre from being any part of his righteousnesse as that hee iudgeth them to be dung euen vile and contemptible so full of pollution and vncleanesse as that there is no reckoning to be made of them in respect of any righteousnesse by them but rather they are to be contemned as vncleanesse Whence I obserue that our very best workes such as are wrought after our knowledge of Christ Iesus and faith in his name are no part of that righteousnesse whereby we are accounted righteous before God Great difference I know there is betweene
this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our body i. waiting for the consummation of our adoption and redemption when we shall fully possesse our inheritance with the Saints in heauen This the Apostle commended in the Corinthians that they waited for the appearing of our Lord Iesus Christ 1 Cor. 1.7 1 Thes 1.10 And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen And this is a thing which should be commended in vs all Tit. 2.12.13 For the grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that wee should denie vngodlinesse c. looking for the blessed hope and appearing of the glory of the almightie God and of our Sauiour Iesus Christ Againe we I say much more because the creature onely waiteth that it may not afterwards be subiect vnto corruption or vanitie but the faithfull that they may also iudge the wicked and reigne with him for euer and euer Neither onely doth this comparison with the expectation of the creature shew what the expectation of the faithfull is for the second comming of Christ but much more will it appeare if wee shall compare it with the long wished most desired first comming of Christ in the flesh to destroy sinne in the flesh Wee read how greatly the Patriarches and Prophets and holy Saints of God in the old Testament desired and longed for that seede of the woman that starre of Iacob that Prince of peace that righteous branch that Emmanuel Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day Ioh 8 56. i the time wherein he came in the similitude of sinnefull flesh and he saw it saith he namely with the eye of faith and was glad And in another place he tells his Disciples that many Prophets Luc. 10.24 and Kings had desired to see those things which they saw and had not seene them to heare those things which they heard and had not heard them And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh when taking him in his armes he praised God and said Luc. 2.29.30.31 Lord now lettest thou thy seruant depart in peace according to thy word for mine eies haue seene thy saluation c. Was his first comming so much expected and desired by them then and shall we thinke that his second comming is not much more desired by the faithfull now It was ioyful no doubt to see him come in the flesh but shall it not be much more ioyfull to see him come in glorie It was ioyfull to the shepheards and to the wise-men of the East to see the babe with Mary his mother and Ioseph but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels Ioyfull to haue the earnest of our saluation but shall not the inheritance of it be much more ioyfull Ioyfull to haue the sting of death and the victorie of the graue taken away but shall not the vtter exemption from death and corruption bee much more ioyfull Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe or of wandering then shall the corne be gathered into the barne neuer to be shaken with the winde or mingled with the chaffe againe then shall there be a perpetuall Sabboth and no worke day after it an euerlasting Iubile when all bondage shall cease then shall all teares be wiped from all eies no more sorrow nor crying nor paine shall be but peace and gladnesse and ioy such as eye hath not seene nor eâ—re heard nor hath entred into the heart of man This is the expectation of the faithfull which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ Now they are pilgrimes then they shall come to an abiding citie now they are compassed with sorrowes then shall all teares be wiped from their eies now they are in continuall fight then shall euery enemie be subdued vnto them now they are absent in body from Christ then shall they follow the Lambe whethersoeuer he goeth now they know and loue and belieue in part then that which is in part shall be abolished now they walke by faith then shall they walke before the throne and before the Lambe for euermore then shall be the day of their glorification the day of their redemption the day of their saluation the day of their absolute consummation of all blessednes This is the cause why their mindes are euer running their thoughts euer musing their eies euer looking their soules euer longing after the second comming of Christ Iesus in glorie And for this cause they euen reach after it crying with the soules vnder the altar How long Lord holy and true But as for the wicked and vngodly of the earth it is not so with them They doe feare and tremble at the remembrance of it If they do but heare of it their countenance is changed their thoughts are troubled so that the ioynts of their loynes are loosed and their knees smite one against another as wee read of Belshazzar Dan. 5.6 when he saw the palme of the hand that wrote vpon the wall Yea so farre are they from looking and longing after that day that either they wish it might not be at all or else that it might be deferred And no maruell For then shall the Lord come as a swift iudge against them in flaming fire rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power then shall the wrath of the Lord so fiercely persecute them that they shall crie vnto the mountaines and rockes fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who may stand then shall they heare that fearefull sentence pronounced against them depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angells and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euermore not for 1000. or 100000. yeare but for euermore This is the cause why they feare and tremble at euery mention of that day and for this cause they wish they might neuer see it Examine then your selues men and brethren how yee stand affected towards the appearing of our Lord Iesus Christ at that day whether ye looke and long for it or yee tremble and feare at the mention of it Esa 3.18 Blessed are all they that waite for the Lord saith the Prophet for vnto them that looke for him shall he appeare
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
that here he thus spoke as he thought by the rule of charitie For what saith the Apostle in another place of charitie 1. Cor. 13.7 namely that it beleeueth all things and hopeth all things yea and where it seeth certaine fruites and effects of election and saluation there it is certainly to be perswaded of election and saluation Our Apostle therefore seeing how faithfully those his fellow-labourers had laboured in the worke of the Ministerie with him in the planting of the Church at Philippi how constantly they had walked in the truth notwithstanding the great opposition that was against them how vnblameably they had had their conuersation amongst men in charitie thus he iudged that their names were in the booke of life And this may verie well stand with the other that the Lord onely knoweth who are his For that which properly belongeth vnto the Lord absolutely and by himselfe to know whose names are in the booke of life that the Apostle assumeth not to himselfe but seeing the fruites of their election in their liues he by the rule of charitie thus iudgeth of their saluation that euerlasting life was surely sealed vp for them with God To come then vnto my note the thing which here I note is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus By their fruites he iudged that they were branches of the true vine vpon their holy profession and constant endeuor to increase the kingdome of Christ Iesus he pronounceth that their names were written in the booke of life Whence first my obseruation in generall is that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus but further that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth hauing their conuersation honest For albeit this be most true that not any can be so certaine of any other mans election or saluation as of his owne because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God and because onely in himselfe he knoweth his faith towards God and his loue towards all Saints not onely by the outward fruites thereof but like wise by the inward motions thereof which he feeles in his owne soule yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren according to the rule of charitie iudge that they are the chosen children of God and heires of saluation So we see that the Apostle writing to the Romanes Corinthians Ephesians writeth vnto them as Saints by calling sanctified in Christ Iesus chosen in him before the foundation of the world and predestinated to be adopted through Iesus Christ vnto God And why did he thus iudge of them Euen because of their communion with the Saints in the Gospel of Christ because of the testification of their faith and of their loue towards all Saints whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus So Peter writing vnto the strangers that dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them the elect of God And why Euen because of their constant faith constant loue and constant abiding in the Church of Christ Iesus So Iohn calleth them vnto whom he wrote the sonnes of God and the Lady vnto whom he wrote the elect Ladie because they continued in the Church and walked in the truth Do we then see in our brethren the outward fruites of an holy vocation of regeneration and sanctification Do we see them make an holy profession of the blessed truth of Christ Iesus giue good testimonie of a sincere faith in Christ Iesus walk in holy obedience towards God and loue towards their brethren faithfully labour in the workes of their calling and denying vngodlinesse and worldly lusts liue soberly and righteously and godly in this present world Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs and of them we may say that they are the sonnes of God elect in Christ Iesus our Lord vnto eternall saluation prepared to be shewed in the last times And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto the rule also of charitie directeth vs so to do For as before we heard Charitie beleeueth all things 1. Cor. 13.7 charitie hopeth all things Which yet is not so to be vnderstood as if charitie were foolish rashly to beleeue euery thing that is told and there to hope where there is no cause of hope for that the Wiseman maketh a note of a foolish man Prou. 14.15 where he thus saith The foolish will beleeue euery thing But so charitie beleeueth all things and hopeth all things as that it keepes it selfe within the rule of pietie wisedome and religion If the thing displease God be repugnant to the truth be hurtfull or disgracefull to any of Gods children charitie beleeueth it not hopeth it not But where there are good tokens of Christianitie plaine signes of a sincere faith euident testimonies of an holy obedience there surely the rule of charitie bids vs beleeue and hope the best and there we may be bold to say that they are the sonnes of God that their names are written in the booke of life And is it not our Sauiours rule that we should iudge of the tree by the fruite for that a good tree bringeth not forth euill fruite Mat. 7.18 nor an ill tree good fruite If it beare grapes will any man iudge it to be a thorne if it bring forth figs will any man iudge it to be a thistle Nay by the fruite the tree is knowne what it is and if the fruite be good it may thereby be knowne that the tree is good Right so if we haue our fruite in righteousnesse and holinesse it may thereby be knowne that we are the branches of the true vine Christ Iesus Whether then we looke vnto the example of the Apostles or vnto the rule of charitie which the Apostles followed or vnto that rule of Christ to discerne of the tree by the fruite we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus but further also may certainly iudge of the saluation of their godly brethren Now see viri fratres men brethren the great necessitie that there is that we should be thus perswaded one of another euen so great as that without it the bond of peace loue and Christianitie cannot be maintained For how can we loue them of whom we haue no hope that they shall be heires of the same saluatiō with vs How can we haue peace with them of whom we are not perswaded that they are at peace with God How can we pray with them and
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
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
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
the profit of his people that they may be saued euen for the gaining of them in the faith and knowledge of Christ Iesus To which purpose also is that of the Apostle Peter Feede the flocke of God which dependeth on you 1 Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie mind But as our Apostle saith to the Corinthians 1 Cor. 4.15 Though ye haue ten thousand instructers in Christ yet haue ye not many fathers so may it now be said though many Churches and many congregations haue many Ministers and teachers yet haue they not many so fatherly affected as seeke not their owne profit but their profit that they may be saued If we should looke into the Popish Clergie it would easily appeare by their practise what it is they seeke and desire For to what end are their trentals diriges masses buls pardons and such other their trash but for that they desire gifts and seeke after their owne profit It were to be wished that they onely were such and that there were no such amongst vs. But what shall we say of them that so they may get in care not how they come in in at the window or downe at the house top that sticke not at these matters of simonie and corruption but swallow them downe greedily that take the fourth fifth seuenth tenth twentieth part of the liuing and leaue the rest vnto the Patron that flie to Tarsus when they should go to Niniueh and rather reside any where then where they should that heape liuing vpon liuing and dignitie vpon dignitie and come either at none or but at some one of them that feede themselues and fleece their flocks but do not labour with them in the word that keepe no proportion concerning the matter of giuing and receiuing but reape as many carnal things as they can and sow either none or as few spirituall things as they can Do not these seeke their owne profit more then the profit of the people that they may be saued Are not these of those that seeke their owne and not that which is Iesus Christs If they could say any thing for themselues it is all well surely I cannot say any thing for them I wish that they who by their place may and ought to looke to the reforming of these things would in an holy care looke vnto them and as much as in them is reforme them Worke there will be for hardly will these things be reformed Now as there are many in the Ministerie that neither are nor wil easily be perswaded to be so fatherly affected towards their people as to seeke them and not theirs or more then theirs so beloued are there many among you that heare vs and vnto whom we are sent that will hardly be perswaded of any of vs that we seeke not yours but you that we seeke not our owne profit but yours that you may be saued Nay if we tell you that it is not your worldly commodities that we so much seeke after that it is not your carnall things that we so much desire but that the principall thing that we long after euen from our very heart roote is your godly growth in the faith and knowledge of Christ and your saluation in the day of Christ what do ye commonly twit vs withall namely this that we shall long tell you thus before you will beleeue vs. And this is one great cause in my iudgement why oftentimes we labour all night and catch nought why we spend our strength in vaine and for nothing amongst you euen your hard perswasion of vs as wanting all such fatherly affection towards you But as the fault is great of such in the Ministery as want such affection towards you so is your fault also great to thinke that none in the Ministerie are so affected towards you Where therefore their presence their diligence their watchfulnesse their care ouer you giue you no other cause there perswade your selues the best of your Ministers and Teachers Yea perswade your selues of this that they seeke not yours but you that they seeke not their owne profit but yours that ye may be saued that they desire not a gift but the fruite which may further your reckoning The third thing which I note is that the Apostle saith that the fruite of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Iesus Whence I obserue a notable commendation of charitablenesse towards the poore afflicted and distressed and generally of good workes The commendation is this that looke what we giue vnto the poore and afflicted members of Christ Iesus looke generally what good we do that shall as it were be reckoned vpon our head in that day when we shall giue our accounts what we haue done in the flesh whether it be good or euill For imagine that it were with God as it is with man and that he had a booke wherein were noted as our debts so our payments in the day when the account shall be made whatsoeuer charitable worke we haue done vnto any of Gods Saints shall be reckoned vnto vs for good payment and the moe we haue done the more shall our reckoning be furthered nay the good workes that here we haue done they shall then be recompenced with eternall glory in the heauens Prou. 19.17 He that hath mercie on the poore saith Salomon lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Mat. 10.42 Whosoeuer saith our blessed Sauiour shall giue vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall not lose his reward And in the last day Come shall he say ye blessed of my Father Mat. 25.34.35 inherit ye the kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue me meate c. The reason of such recompence of reward is because Christ reckoneth it as done vnto himselfe whatsoeuer is done vnto his members here on earth If they be persecuted he is persecuted as that his voyce from heauen shewed when he cryed Act. 9.4 Saul Saul why persecutest thou me when not he but his Disciples were persecuted And againe if they be relieued he is relieued as that place of Mathew sheweth Mat 25.40 where he saith Verily I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Now shall any good be done vnto Christ the euerlasting Sonne of the Father and shall the reward bee lesse then euerlasting glory in the heauens What shall we say then Is saluation in the heauens the reward of our workes yea it is so Is it a reward due vnto our workes Yea it is so Is it a reward due vnto our workes vpon the merit of our workes No in no sort