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
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
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
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
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
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
shall also raigne with Christ That persecution then causeth perdition to the aduersaries and saluation vnto vs it is of God who in iustice rendreth vnto them as they haue deserued and for his promise sake rendreth vnto vs as he hath promised For this yee must here note and vnderstand that persecutions afflictions sufferings and wrongs by aduersaries are in themselues and in their owne nature punishments of sinne as is also death and hereby God in iustice might punish our sinnes and our iniquities for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero Domitian and the rest of those cruell persecutors in the Primitiue Church he might thus plague vs for our offences and himselfe be iust in all his wayes and holy in all his workes But vnto vs his beloued ones and his redeemed these things are not that which in themselues and in their owne nature they are and which in Gods iustice they might be vnto vs euen punishments of our sinnes but onely fatherly corrections and louing chastisements whereby in mercy God exerciseth vs represseth sinne in vs and bowlteth the branne of corruption out of vs here in the body of this flesh And as vnto vs in mercy death is made of God not that which in it owne nature it is a punishment of sinne but an entrance and passage vnto life so in mercy hath hee promised that afflictions persecutions and the like shall be vnto vs not that which in their owne nature are the beginnings of greater miseries but fore-runners of our saluation in the day of Christ Iesus It is not then of the nature of suffering persecution yee see but it is of God that persecution betokeneth vnto vs saluation that saluation is recompenced vnto vs which are troubled He in mercy hath promised that so it shall be and therefore so it shall be and it is a righteous thing with him that it be so The vse which our Apostle here teacheth vs to make hereof is as of the former not to feare persecution by the aduersaries which oppose themselues against the truth and against vs for the truths sake for seeing God turneth their persecution and rage against vs to their perdition and to our saluation why should wee feare them Whatsoeuer therefore they practise against vs let vs rest and repose our selues in our God He shall stretch out his hand vpon the furiousnes of our enemies but his right hand shall saue vs he shall recompense the aduersaries their wickednes and destroy them in their owne malice but hee shall wipe all teares from our eyes and after wee haue drunke of the brooke in the way lift vp our head aboue all our aduersaries Againe is it of God that persecution causeth vnto vs saluation This then may farther teach vs that by suffering persecution we doe not merit saluation For if it be of merit that our sufferings bring saluation vnto vs then it is not of God but the cause is in our selues and if it be of God then is it not of merit nor is the cause of our saluation in our selues Not according to the workes which we doe or sufferings which we suffer but according to his mercy he saueth vs for neither haue we wherein to reioyce by works nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs nor is there any other name vnder heauen whereby we may be saued but onely by the name of Christ Iesus He that reioyceth therefore let him reioyce in the Lord of whom it is that our persecutions and sufferings worke vnto our saluation And let this bee spoken of this third motiue or reason whereby yee see that we are not to feare the aduersaries because God recompenseth their persecution vnto them with perditiâ—n and vnto vs with saluation It followeth For vnto you it is giuen c. These words are both a proofe of that which went immediatly before and a fourth motiue likewise to perswade the Apostles former intendment Immediatly before he had said that God in persecution gaue them a token of their saluation The proofe here is Vnto you it is giuen of God by grace to suffer for Christ his sake therefore in suffering God giueth you a token of your saluation or thus sufferings for Christ are testimonies of grace vnto you of God therefore they are arguments and tokens of saluation vnto you of God And as thus these words serue for proofe of that so are they a notable motiue to perswade the Philippians not to feare the aduersaries for thus out of the Apostles words I frame the motiue Who will be afraid of a singular gift of God but to suffer for Christ his sake is a singular gift of God to you therefore yee are not to feare persecution by the aduersaries And that to suffer for Christ his sake is a gift of God hee sheweth à pari from the like as to beleeue in Christ is the gift of God so to suffer for Christ both gifts of God and vnto whom the one is giuen the other may not seeme strange For vnto you it is giuen to wit by grace for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—hrist that is in Christ his cause not only that yee should beleeue in him as others professe they doe but also to suffer for his sake which many others shrinke to doe Euen both these faith in Christ and persecution for Christ his sake are the gift and grace of God towards you Here then first I note that the Apostle saith it was giuen by grace vnto the Philippians to beleeue in Christ Whence I obserue that faith in Christ is the gift of God by grace Which also Christ himselfe teacheth vs where he saith No man can come vnto me except it be giuen him of my Father Joh. 6.65 Whereby hee meaneth that no man can come vnto him that is can beleeue in him and his Gospell except it be giuen him of his Father For so by comming vnto him diuers times in that chapter is meant beleeuing in him aâ— when it is said He that commeth vnto me shall not hunger and he that beleeueth in me which expoundeth the former 35. shall neuer thirst and againe Him that commeth vnto me I cast not away which is all one with that 37. He that beleeueth in me shall not perish So that it is cleare that when our Sauiour saith that no man can come vnto him except it be giuen him of the Father the meaning is that no man can beleeue in Christ except it be giuen him of God And to the Hebrues Christ Iesus is called the author and finisher of our faith Heb. 12.2 And wherefore was it that when Christ preached and when his Apostles and Disciples preached some beleeued and others beleeued not but because vnto some he gaue grace to beleeue and not vnto others For only they vnto whom it is giuen of God to beleeue doe
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a
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
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
the beasts of the forrest are his and so are the cattell vpon a thousand hils the whole world is his and all that is therein The eies of all waite vpon him 145.15.16 and he giues them their meate in due season he openeth his hand and filleth all things liuing with plenteousnesse All riches of grace and glorie of this life and of that that is to come are with him and vnto whom he will he giueth them And therefore the Apostle telleth the Corinthians saying 2 Cor. 9.8 God is able to make all grace to abound toward you that ye alwaies hauing all sufficiencie in all things may abound in euerie good worke The Corinthians they did as we do they feared that if they should giue much to the reliefe of the poore Saints they should impouerish themselues thereby For they thought that whatsoeuer was giuen to others was taken from themselues And therefore they gaue when they gaue very sparingly and nothing chearefully Whereupon the Apostle tels them that God is able to wit through his riches to make all grace to abound towards them that is to repay them all that they haue giuen with aduantage that they might haue enough both for themselues and also to helpe others withall So rich is our God that he can and so good is our God that he will do thus vnto all them that sow liberally and giue chearefully And why should any man doubt of this When thou sowest thy come in the ground doest thou not hope to receiue thine owne againe with aduantage and doest thou not reape oftentimes a great deale more then thou diddest sow Why then shouldest thou doubt after thy dispersing to the poore to reape seuen fold more for it Why shouldest thou not hope to receiue thine owne againe with very great aduantage Considering these things beloued let it be farre from vs to doubt that pouertie will follow our liberalitie Let vs not thinke with our selues that the more we giue the lesse we haue but rather that the more we giue the more through his riches we shall haue Let the poore therefore be our field wherein we sow our corne and surely we shall reape plentifully let the poore be our altar whereon we make our offering and then surely our sacrifice shall be acceptable and pleasant vnto God let the poore be our chist wherein to hourd our treasure and this shall surely further our reckoning in the day of Christ Iesus If our liberality abound according to our abilitie to the poore our God shall fulfill all our necessities through his riches yea he shall fulfill them with glory euen with such plentifulnesse and abundance as that his name may be glorified thereby The third thing which I note is that the Apostle saith that their recompence of reward was in Christ Iesus Whereby he giueth them to vnderstand that God made this recompence of reward vnto them of their liberality towards him not for their works sake as vpon desert but for Christ Iesus sake onely by grace Whence I obserue how the promises of God touching the recompence of reward for our works are made good vnto vs the promises are made and payed only in Christ Iesus not any way for the merit of our works seene or foreseene In him God from the beginning loued vs and made all his louing promises of his sweete mercies vnto vs and in him partly now he doth partly hereafter shall make them good vnto vs through his riches with glory This our Apostle witnesseth where he saith 2 Cor. 1.2 that all the promises of God in Christ Iesus are yea and are in him Amen that is in him they are all made and performed ratified and established And the reason is plaine for why doth he make or performe such promises vnto vs but onely in his gracious loue and fauour towards vs euery promise of his vnto vs being a testimonie of his loue towards vs And how doth he loue vs but onely in Christ Iesus in whom alone he is well pleased Mat. 3.17 His promises then vnto vs being made and performed onely in loue vnto vs his loue vnto vs being onely in Christ Iesus it is plaine that all his promises are made and performed vnto vs in Christ Iesus alone By him we are reconciled vnto God and in him through him and for him we haue whatsoeuer we haue So that whensoeuer any promise is made vnto vs throughout the whole Scripture either of blessing for this life or for that that is to come of temporall or of eternall reward of safetie from enemies or of saluation in the heauens still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God to know that in him alone both the promise is made and shall be performed vnto vs through the loue of God wherewith he loueth vs in him Hence then first we learne not to credit any such as shall tell vs that any reward is promised or giuen vnto vs for the merit or worth of our works seene or foreseene For let but this ground be laid which is most certaine and true that all the promises of God vnto vs are made and performed in Christ Iesus then must it needs be concluded that in vs no merits or any thing were seene or foreseene wherefore such promises should be made or performed and that we are altogether vnworthie in our selues vnto whom any such promises should be made or performed For therefore are they made and performed in Christ Iesus because in vs there is nothing wherefore they should be performed or made Or if there be then as the Apostle reasoneth touching iustification saying If righteousnesse be by the Law that is by the works of the Law then Christ died without a cause so do I touching this point If in vs there be any thing wherefore the promises of God should be made or performed then in vaine are they made and performed in Christ Iesus I omit to speake of the great vnworthinesse of our best works because I haue spoken to that purpose often heretofore Onely for this time let this ground be considered and if any man at any time shall seeke to perswade you that this or that reward is promised and shall be giuen vnto you for the merit of your works tell him that it is promised and giuen vnto you in Christ Iesus and therefore not for any merit of your works Secondly hence learne the stablenesse of all Gods promises made vnto his children As this here is so they are all made in Christ Iesus and therefore must needs be stable and neuer faile Euen as we say that whom he loueth once he loueth vnto the end because whom he loueth in Christ Iesus him he alwaies loueth so his promises being all founded and grounded vpon his loue once made vnto his children shall not faile for euer because they are all made in Christ Iesus A notable comfort vnto all Gods children Hath he