according to both According to his godhead not as it is considered in it selfe but in as much as his godhead which froâ— his birth vnto his death did little shew it selfe after his resurrection was made manifest in his manhood For as the Apostle saith Rom. 1.4 He was declared mightily to be the sonne of God by the resurrection from the dead Euen by the resurrection and after his resurrection from the dead he which was thought only to be man was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places not onely shaking off all infirmities of mans nature but also being beautified and adorned with all qualities of glory both in his soule and in his body yet so that still he reteineth the properties of a true body For euen as he was man hee was set at the right hand of the father to rule and reigne ouer all till all his enemies beâ— destroyed and put vnder his feete To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour euen such as plainely shewed him to bee God and was set on the throne of God there to rule and reigne as soueraigne Lord and King till hee come in the clowdes to iudge both quicke and dead Here then is both matter of comfort and consolation vnto the godly and likewise of feare and astonishment vnto the wicked and vngodly For therefore is he ascended into heauen euen to prepare a place for vs that where hee is there may we be also Ioh. 14.2 for so himselfe speaketh And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces so in glory and maiesty that he may succour vs in all our miseries and helpe vs in all dangers Whatsoeuer infirmities we haue whatsoeuer persecutions wee suffer whatsoeuer crosses we endure wee neede not be dismaide or troubled For Christ Iesus who bore our infirmities whom the high Priests Scribes and Pharisies and all the Iewes persecuted vnto the death who endured the crosse and despised the shame is exalted vnto the highest glory for vs and both 〈◊〉 able to succour vs and will not suffer vs to perish If Christ â—ad not ouercome death and sinne and the world and the Deuill nay if he had not as a most triumphant King led capâ—â—uitie captiue and so crushed them that though they would â—et they can not hurt vs nay if hee did not now as Lord and â—ing so bridle their rage that they cannot preuaile against vs â—hen might we well feare death and sinne and the world and â—he Deuill But now that he hath ouercome all these and â—uleth all things henceforth with his mightie power so that â—ne haire of our heads cannot fall away without his heauenly â—ill and nothing can touch vs but as hee giueth leaue what â—re of death what danger of sinne what care of the world â—hat care of the Deuill Let death draw out his sharp arrowes â—gainst vs let sinne assault vs and seeke to tyrannize ouer vs â—t the world hate vs and band themselues against vs let the â—euill rage and lay what battery he can against vs our King â—nd our God which dwelleth in heauen he laugheth them to â—orne and our Lord hath them in derision Hee saith vnto â—em touch not my chosen and doe my children no harme Hee â—tteth them their bounds which they cannot passe and hee â—miteth their power euen as it best pleaseth him And thereâ—â—re death shall not deadly wound vs but onely transport vs â—nto a life that lasteth euer sinne shall not tempt vs aboue â—at we be able but together with the tentation we shall haue â—e issue that we may be able to beare it the world and wickâ—â— instruments of Sathan shal either not at all preuaile against â— or no farther then shall be for Gods glory and our good â—either shall the Deuill rage he neuer so horribly be able to â—rre euer a whit farther then the linkes of his chaine shall be â—osed vnto him When Salomon was annointed King ouer â—rael in stead of Dauid his father 1 King 1.40 it is said that all the people came â—ter him that they piped with pipes and reioyced with great ioy so â—at the earth rang with the sound of them Shall the people of â—rael thus reioyce the crowning of Salomon and shall not â—e much more reioyce when as Christ Iesus is placed in heaâ—en at the right hand of his Father and hath the euerlasting â—epter of his kingdome put into his hand Shall not our soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace and the strong rocke of our saluation Surely the Apostle so reioyced in this crowne of his glory that he bidde defiance vnto condemnation and whatsoeuer accusation could bee laid against him who shall lay any thing saith he vnto the charge of God chosen Rom. 8.33 it is God that iustifieth Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God 34. and maketh request for vs c. Where ye seâ— plainely how the Apostle vpon the ground of Christ hiâ— death or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead henceforth feareth neither accusation nor condemnation nor whatsoeuer can be laid vnto his charge And as the Apostle doth so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation and whatsoeuer can be laide vnto theire charge now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King the earth may be glad thereof hee iâ— great in Sion and high aboue all people Let the heauens reioyce and let the earth be glad let the sea roare and all that therein is Psal 91.1.2.3 c. Thou that dwellest vnder the defence of the most high and abidest vnder the shaddow of the almightie say vnto the Lord c. Now as this soueraigntie of power and excellency of dignitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly so may it be matter of feare and astonishment vnto the wicked and vngodly Psal 2.9 For he shall bruise his enemies with a rodde of iron and breake them in pieces like a potters vessell Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue he shall tread them vnder feete and make a slaughter not so much of their bodies as of their soules For as his exaltation into that glory is for the good of his Church and faithfull people so is it for the confusion and vtter destruction of his enemies For it is a righteous thing with him to recompence tribulation to them which
Christ Iesus We must follow after holinesse and be filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God this inherent holinesse onely being the pledge and seale of that imputed holinesse whereby we are most truly Saints in Christ Iesus A good lesson for all them to meditate vpon that are baptized into the name of Christ Iesus but whereon it may well seeme that a great many of vs neuer thinke For if we did could it be that we should so wallow in sin and drinke iniquitie like water as we doe that wee should so defile our selues with adulterie fornication vncleannesse wantonnes hatred debate emulations wrath contentions enuy theft murther drunkennes gluttony pride lying swearing and the like as we doe that we should so profane the Lords Sabboths so decline from the works of the spirit and so delight our selues in the works of the flesh as we doe Know yee not saith the Apostle Rom. 6.3 that all we which haue beene baptized into Iesus Christ haue beene baptized into his death that like as Christ was raised vp from the dead by the glory of the father 4. so we also should walke in newnes of life Surely either we know it not or remember it not and whether soeuer it be it argueth that we are not the men that we should be Beloued sinne and saints sort not together If ye suffer sinne to reigne in your mortall bodies well may the filth of the flesh be put away through the outward washing but yee are not indeed of the communion of Saints because not washed by the spirit in the spirit of your mindes Let no man therefore deceiue himselfe Either yee must be Saints in Christ Iesus or else yee belong not to his kingdome And if yee be Saints then may ye not suffer sin to reigne in your mortall bodies Flie therefore from sinne as from a serpent and follow after peace with all men and holinesse without which no man shall see the Lord. So shall yee not onely be of the number of them that are called Saints through the body of their outward profeshon but yee shall be indeed Saints in Christ Iesus LECTVRE II. PHILIP I. With the Bishops and Deacons Vers 2. Grace be with you and peace from God our father and from our Lord Iesus Christ IT remaineth now that we come vnto the persons saluted more particularly which are the Bishops and Deacons at Philippi Where by Bishops he meaneth the ministers and teachers there which laboured in the word and doctrine For that the word must needs so signifie in this place appeareth because he speaketh of many Bishops in one Church and City And so frequently it signifieth in the new Testament as easily may be seene by looking into those places where this word is vsed Afterward the name of Bishop came to bee a distinct title of men more eminent in the ministerie as now it is By Deacons also the Apostle I take it meaneth those that by their office were to receiue to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordained in the Church Act. 6.5 and such as are described by our Apostle 1 Tim. 3.8 c. for albeit the word here vsed haue likewise other significations in the new Testament yet here the distinction of Bishops and Deacons sheweth that by Deacons are ment such as attend on distribution not on teaching or exhortation Now vnto these together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie vnto him by their minister Epaphroditus Here then 1. in that the Apostle writeth as to the whole Church of Philippi so particularly vnto the Bishops and Deacons there I obserue that as admonitions exhortations instructions consolations and the like are continually needfull for the Church for the further building thereof in perfit beauty so are they likewise needfull for the ministers of the Church and all others any way interessed therein for their farther confirmation in the things that belong vnto their peace Wherevpon it was that our Apostle going bound in the spirit vnto Ierusalem called the Elders of the Church of Ephesus together and exhorted them saying Take heede vnto your selues Act. 20.28 and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with his owne blood And herevpon it was that in his Epistles vnto Timothy and Titus he gaue them so many instructions admonitions and exhortations as he that readeth may there easily see They were ministers of the gospell set ouer their flocks and well instructed â—n the scriptures yet still the Apostle thought it needfull to warne them to arme them and to instruct them in the way of God more perfitly For he knew that Iudas the Apostle had fallen from the fellowship which he had obteined in the ministration of the Gospell Act. 1.17 18. and had purchased a field with the reward of iniquitie as also that many that labored with him in the gospell sought their owne and not that which was Iesus Christs and that many fainted and shrunke through the opposition of false Teacherrs Here then 1. is a good lesson for them that are greatest and most eminent in the Church I meane for the reuerend Fathers and Bishops of our Church that bee it by writing or speaking instruction or exhortation or else howsoeuer they seeke the good as of all the Saints in Christ Iesus that depend vpon them so withall of the Bishops and Deacons I meane of them that are appointed for the worke of the ministerie or for any function about the Church A better president then the Apostles they cannot haue to follow and as needfull it is now to write and speake vnto and to labour with the Pastors and Teachers of the people as then it was For many now we haue that with Demas embrace this present world but very few that with Demas returne againe vnto their former loue Nâ—y which is worse many now we haue that neuer had former loue that was good wherevnto they shou d returne men that first and last sought their ease or their pleasure or their profit or their honor but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme so is it also needfull to confirme others to admonish others to encourage others And who so fit for this as they thâ—t as Paul are of greatest place in the Church 2. Hence learne you patieâ—tly to suffer yourselues to be instructed admonished and exhorted For if these things be needfull for your Pastors and Teachers how much more needfull are they for you Euen so much more as yee are lesse taught in the word then they are Whether then wee write or
they might be blamelesse in the day of our Lord Iesus Christ Whence two doubts may be moued not vnworthy the answering The one is how one man may bee perswaded of another mans perseuerance or saluation what a kinde of perswasion it is which is of anothers perseuerance or saluation The other is whether the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Iesus Christ as the Apostle was perswaded hee would To speake first vnto this latter most lamentable it is but most true it is that in those places where sometimes the name of the Lord was called vpon and the gospell of Christ Iesus freely and sincerely preached not onely at Philippi but in many other Churches which the Apostles had planted in Macedonia and else where there now through the secret but iust iudgement of God barbarous Turcisme and abominable paganisme hath taken possession and holdeth it at his will But as we vnderstand this place of the Apostle so we are to make answer to the doubt for if wee vnderstand the Apostles perswasion to be touching the Church that then presently was at Philippi that the Lord would continue them in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill their death when they should be translated into his kingdome of glory I take it that it may very well be presumed and safely auerred that the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Christ Iesus as the Apostle was perswaded he would for such was their loue and liberalitie towards the Apostle and such their constant abiding in the truth from the first day vntill then that as the Apostle thereupon was perswaded that the Lord would confirme them in that grace wherein they stood vnto their end so wee therevpon may perswade our selues that the Lord did confirme them therein vnto the end But if we vnderstand the Apostles perswasion to be touching the Church successiuely at Philippi that the Lord would continue that Church in all ages in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill his second comming to iudgement then may it seeme that the Apostle failed in his perswasion because of their subiection now a long time vnto the Turke But euen here also it may be said that as when the Apostle wrote the Philippians shined as lights in the middest of a naughty and crooked nation so now also in that hellish thraldome vnto the Turke the Lord hath a Church there though not so eminent as sometimes it was yet a Church For as at the first the Apostles were sent as sheepe in the middest of wolues and as it may be hoped that Christ hath his Church euen in the middest of Romish Egypt so may it also be hoped that hee hath his Church in that heathenish tyrannie of the Turke and euen in the Citie of Philippi But I now rather approue the former answer as better agreeing with the circumstances of this scripture whereby it seemeth that the Apostle speaketh of them that then were at Philippi Now for answer vnto the second doubt which is how one man may be perswaded of another mans perseuerance or saluation wee must vnderstand that there is a threefold perswasion One grounded vpon the testimonie of the spirit vnto our spirit whereby we doe most certainely perswade our selues of whatsoeuer grace is sealed vnto vs by the earnest of the spirit And this perswasion is most certaine but this perswasion we cannot haue of any other but onely of our selues forasmuch as this ariseth of the testimonie of the spirit vnto our spirit Another perswasion there is grounded vpon the constant immutabilitie of God in his doings whereby wee certainely perswade our selues that whatsoeuer good worke God hath begun in vs he will confirme it vnto the end And a third perswasion there is grounded vpon charitie whereby wee perswade our selues of grace where we see obedience to the gospell constant abiding in the truth patience in troubles loue of the brethren and the like Now one man cannot be perswaded of an other mans perseuerance or saluation by the first kinde of perswasion grounded vpon the testimonie of the spirit because no man knoweth what the spirit witnesseth vnto anothers spirit but onely to his owne But both by the second kinde of perswasion grounded vpon the constancie of the Lord and likewise by the third grounded vpon charitie one man may be perswaded of another mans perseuerance or saluation By the first kinde of perswasion the Apostle was perswaded of his owne saluation when he said I am perswaded that neither death Rom. 10.38 nor life nor Angels and so euery one of vs vpon the like ground may perswade our selues of our owne perseuerance and saluation By the second and third kindes of perswasion the Apostle was perswaded of the Philippians perseuerance and saluation as in this place we see and so euery one of vs vpon the like grounds may be perswaded one of anothers perseuerance and saluation The first neuer faileth because the testimonie of Gods spirit whereon it is grounded is euer true The second likewise neuer faileth because Gods purposes are euer vnchangeable and with him is no variablenes neither shadowing by turning The third hath a wonderfull great probability but may faile because it leaneth on the outward fruits of the spirit in man whose heart none knoweth but he that searcheth it The first is not here mentioned the second is mentioned vers 6 and the third hath his ground vers 7. For a full answer then vnto the second doubt we say that one man may be perswaded of another mans perseuerance and saluation both by the second and third kinds of perswasion and farther that of whose perseuerance and saluation we are perswaded by the third kinde of perswasion of his perseuerance and saluation also we are to be perswaded by the second kind of perswasion .i. of whose perseuerance and saluation we may conceiue a good perswasion by the fruits of the spirit in them of them we are certainely to be perswaded that God will neuer leaue them or forsake them but confirme them vnto the end And thus I resolue vpon the reason which the Apostle setteth downe of his perswasion grounded on the constant immutabilitie of God in his doings for what saith the Apostle As it be commeth me saith he c. It becommeth mee saith the Apostle so to iudge of you euen to be perswaded that hee that hath begun this worke in you c. And why did it become him so to iudge so to be perswaded Because saith he I haue you in remembrance because I gladly remember this of you that both in my bands c. .i. that whether I were bound for the gospell or defended the gospell at Nero his barre or confirmed the gospell by my sufferings you all were partakers of my grace
contemne our Superiours and sometimes euen make rebellion against them Doe wee not often murther the innocent without a cause if not in his life yet in his credite and name and in a cruell spight against him Doe we not often steale from our brethen by false weights and measures by selling naughty wares by bribes and extortion by symonie and vsurie by deceitfull and wrongfull dealing Doe we not often lye one vnto another and so smother the truth that it can neuer come to light Doe wee not abound with sinnefull lusts inordinate affections vngodly desires and vnruly motions True it is which the Prophet saith that by lying Hos 4.2 and swearing and killing and stealing and whoring we breake out and bloud toucheth bloud Shall I say all in a word Christ is not to vs in life aduantage but rather Christ is vnto vs in life a losse His glorie we count not our glorie but rather we count all the time lost that is not spent in the things which tend nothing to his glorie I wish my words might iustly be reproued Beloued it is enough that we haue spent the time past of our life in vngodlines vnrighteousnes it is enough that hitherto we haue not glorified God in our mortall bodies as we ought Let vs hereafter make streight steps vnto the Lord and let vs liue vnto his glorie in whose glorie is our life Let vs so make account that wee liue if wee liue to his glorie and whatsoeuer others count their gaine let vs count his glorie our greatest gaine The third thing which here I note is that the Apostle saith that Christ is vnto him in death aduantage Whereby he meaneth that if he dye and by his constancie in his death bring glorie vnto Christ this glorifying of Christ by his death is vnto him in his death an aduantage Whence I obserue what vnto a Christian should be the thing wherof he should make reckoning in his death and that is that God be glorified by his death and then if he dye so that in his death God haue his glorie welcome death whensoeuer and whatsoeuer violent or naturall What saith our blessed Sauiour Luc. 22.50 I must saith he be baptized with a baptisme and how am I grieued till it be ended In which words hee shewed his great and earnest desire to die for vs that the Gospell might the sooner be preached throughout the world For hauing before signified that his comming was to preach the gospell which should kindle a fire throughout the world and this fire was alreadie kindled by the preaching of the gospell he signified likewise that before his passion the gospell should not be published throughout the world And therefore that he desired to die was that the Gospell might the sooner bee preached throughout the world Heere then ye see what it was that the sonne of God reckoned vpon his death namely the glorie of God by the publishing of the gospell throughout the world Phil. 2.17 And because he longed after this hee longed after death What also saith our holy Apostle Though saith he I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all Where yee see the Apostle saith that hee would reioyce in death as a vantage vnto him if by his death God might haue this glorie that their faith thereby might bee confirmed The thing then that hee made reckoning of in his death was that God might be glorified thereby and so hee would reioyce in death Semblably wee in death should principally looke at this that our death be to the glorie of the Lord that our death bee as the death of his Saints Ps 116.13 that our death be in the Lord and then we may reioyce and bee glad in it For as the Prophet saith Apoc. 14.13 Right deare and precious in the sight of the Lord is the death of the Saints And as our Sauiour saith Blessed are the dead that dye in the Lord. Hence then we may learne why it is that we are many of vs so vnwilling to dye If persecution arise because of the word and fire and faggot be the portion for vs to drinke it is no need to bid vs to flie but we runne and we turne and turne and turne againe rather then wee will burne If any sicknes seaze vpon vs by and by we so shrinke and are so affraid of death that whatsoeuer physicke by the Physition whatsoeuer cōfort by the Minister be ministred vnto vs yet stil nothing but death death with vs. Euery summō of death is so fearefull vnto vs that if any way wee could wee would shift it off And why is all this but because we count of no vantage in death because Christ is not vnto vs aduantage in death we neuer bethinke our selues shall God be glorified by my death shall the Saints hearts be strengthened by my constancie my patience in my death shall the Christian and quiet repose of my soule in the Lord at my death cause them that behold me to glorifie the Lord But what do we thinke and say I shall die I shall die I shall go downe to the graue and be no more seene the terrors of death are vpon me and who shall deliuer me And thus death triumpheth ouer vs whereas vpon the other cogitations we should triumph ouer death 1 Sam. 25.37 Ye know the storie of Naball of whom it is said that when his wife told him Dauids words his heart died within him and he was like a stone So is it with many of vs when any summons of death come forth for vs our hearts faile and die within vs and we are euen as stones And no meruaile that feare of death should so worke vpon vs when in our death there is nothing to comfort vs. If our hearts were so set on the glorie of the Lord that wee counted that gaine enough vnto vs if any way wee might gaine glory vnto the Lord by life or by death then would wee willingly die whensoeuer our death might be to Gods glorie But setting apart all care of Gods glorie by life or by death we mind onely the pleasures and profites of this life which haue an end in death and therefore are vnwilling to die In the terrors of death then will we not feare death Let mee die the death of the righteous and I will not feare what death can doe vnto me Let Christ Iesus bee glorified by my death and then let death come in fire in sword in famine in pestilence in what terrible sort it can come and I will triumph ouer death Let this mind be in euerie one of vs and so that by our death God bee glorified in vs at what time so euer and in what sort so euer it come let it bee welcome to vs. And let this suffice to bee obserued from these words whence ye see first how we become indifferent vnto either death or life
which is his body 2. When â—e saith that at the name c. Whereby is meant that God â—ath made all things subiect vnder his feete and that all creaâ—res shall confesse that Iesus Christ is the Lord vnto the gloâ—â—e of God the Father It is then as if the Apostle had thus â—â—d Christ when he was God humbled himselfe to be man â—nd being God and man he humbled himselfe and became oâ—edient vnto the death for vs therefore God hath highly exâ—lted him that thus humbled himselfe and hath crowned him â—n the heauenly places with glory and honour farre aboue all â—rincipalitie and power and might and domination and eâ—ery name that is named so that all creatures now doe and â—hall cast downe their crownes and fall downe before him â—nd say praise and honour and glorie be vnto him that setâ—eth vpon the throne and vnto the lambe for euermore And â—et this be spoken touching the order and the meaning of â—hese words in generall Now let vs a little looke vnto the â—enerall scope of them and see what lessons we may learne â—rom them Wherefore God hath c. The generall scope and drift of â—he Apostle in these 3. verses is by the consequent and good â—nto which God giueth vnto humility further to perswade vs â—nto humilitie and lowlinesse of minde that so if the examâ—le of Christ his humiliation cannot preuaile with vs to moue vs vnto humilitie yet the excellencie of that dignity whereâ—nto he was exalted after and for his great humility may perâ—wade vs thereunto Whence I gather these three obseruatiâ—ns for our instruction 1. Hence I note the gracious goodnesse of our mercifull God who seeketh euery way to win vs vnto that which he requireth of vs. Somtimes he threatneth that so for feare of 〈◊〉 iudgments we may walk in the law that he hath appointed for vs sometimes he punisheth for that in our affliction we seeâ—â— him diligently as the Prophet Hosea speaketh somtimes 〈◊〉 promiseth Hos 5.15 2 Pet. 1.4 that by his promises we may be partakers of the dâ—uine nature as Peter speaks 1. that so we may be drawn from the corruptions which are in the world through lust as the same Apostle there expoundeth himself In this place hauing pressâ—â— vs with the example of Christ his humiliation vnto humility he setteth downe the excellencie of that dignitie whereunto Christ was exalted after his humiliation that so seeing the reward or at least the consequence which followeth humilitie we may embrace this holy vertue which hee requireth of vs. A man would haue thought that this should haue beene enough to perswade vs to set before vs the example of Christ Iesus And we when we haue vsed any reason to such or such purpose we thinke we haue done well and bidde him whom we speake vnto looke to the afterclappes if he hearken not vnto vs. But such is the mercy of our good God that hee leaues not with a little but he heapeth reason vpon reason and addeth motiue vnto motiue and rather then he will not preuaile with vs he will doe with vs as we do with little children by most great and precious promises hee will perswade vs vnto that he requireth of vs. O let vs take heede how we hearkeâ— not vnto the voice of so good and gracious a God! 2. Hence I note the dulnesse of our mindes vnto euery good motion of the spirit vnlesse the Lord doe as it were draw vs with the cords of loue and euen force vs by multiplying his mercies towards vs. There must be precept vnto precept line vnto line reason vnto reason and after all this promise or hope of reward or else bee the motion neuer so good yet we will not hearken vnto it Vnto pride and vaine-glory vnto contention and oppressing one of an other wee runne apace and neede no spurre to set vs forward nay not any reason here shall rule vs but runne we will after our owne vnbridled affections But to preuaile with vs to put on tender mercie kindnesse meeknesse humblenesse of minde to perswade vs to be curteous one vnto an other and to submit â—â—r selues one vnto an other there must be exhortation vpon â—â—hortation the example of Christ Iesus must be proposed â—â—to vs and besides all this there must bee certaine hope of â—â—ory after humility and well if all this can perswade vs vnto â—â—mblenesse and lowlinesse of minde Such is our backwardâ—â—sse and so slow are wee to hearken vnto the things that beâ—ng vnto our peace We should loue our God euen for himâ—â—â—fe because he is good and goodnesse it selfe wee should â—â—epe his commandements because they are his and good â—â—d righteous altogether we should embrace humilitie beâ—â—use we should be conformable to the image of Christ Iesus â—ut to stirre vp our slacknes and dulnesse vnto these and the â—â—e duties he hath giuen vs most great and precious promises â—â—d assured vs that the performance of these duties shall not 〈◊〉 in vaine in the Lord. Let vs not still harden our hearts as 〈◊〉 the day of slaughter let vs not still stoppe our eares at the â—â—ice of the Charmer charme hee neuer so wisely but if noâ—â—ing else will preuaile with vs yet let his promises perswade â— vnto our duties and let the sure hope of glory stirre vs vp â—nto humility 3. Hence I note that the high-way to be exalted into gloâ—y is to decke our selues inwardly with lowlinesse of minde Which is not only prooued by this example of our Sauiour â—â—e consequent of whose humility was an eternall weight of â—lory as here we see but by many other places of Scripture â—oe Our Sauiour Christ saith Whosoeuer exalteth himselfe â—â—all be brought lowe and whosoeuer humbleth himselfe shall be exâ—lted Salomon saith the reward of humility and the feare of God Pro. 22.4 â—â—riches and glorie and life And in an other place the feare of â—he Lord is the instruction of wisedome 15.33 and before honour goeth â—umilitie The reason is giuen by the same Salomon in an other â—rouerbe where hee thus saith 3.34 with the scornefull the Lord â—corneth but he giueth grace vnto the humble which the Apostles Paul Peter and Iames doth thus read God resisteth the proud â—nd giueth grace to the humble How humble and lowly minâ—â—led Dauid and Salomon were the Scriptures do witnesse as alâ—o how high the Lord exalted the throne of their glorie The like might be said of many others mentioned in holy Scriptures which I willingly now passe ouer because I haue herâ—tofore pressed this point Only in a word with Saint Iames â— exhort you to cast your selues downe before the Lord and hee shaâ—â— lift you vp Pro. 29.23 The pride of a man shall bring him lowe but the humble in spirit shall enioy glory Swell not therefore with pride one against an other whatsoeuer blessings you haue of wisedome wealth or honour one aboue an other Let nothing be donâ— among you
When it is added that euery tongue should confesse the Apostle thereby sheweth both what all creatures still ought to doe and also what all creatures shall doe in that last and great day For his meaning is that all creatures ought still to confes at the last shall confes that Iesus Christ is the Lord euen that that Iesus which was crucified which made his graue with the wicked in his death is Lord God that all honor power glory belongeth vnto him Here then we are put in minde of a dutie necessarily to be â—erformed of all Christians which is not onely to be subiect â—d obedient to Christ his will but to confesse likewise and â—â—knowledge that Iesus Christ is the Lord. The Angels and â—e Saints in heauen which stand before the throne and beâ—re the Lambe clothed with long white robes and palmes in â—eir hands they cry aloud and they say Apoc. 7.9 Saluation commeth â— our God that sitteth vpon the throne and of the Lambe yea â—ey cease not day or night crying and saying Praise 12. and gloâ— and wisdome and thanks and honor and power and might be â—â—to our God for euermore Amen Yea the powers of darknesse â—emselues ought thus to confesse Iesus Christ that all power â—nd honor and might belongeth vnto him inasmuch as they â—ere created formed and made for his glory not onely to be â—ewed in their confusion but that they might sound forth his â—raise and his glory The Angels and Saints in heauen they â—oe Deuils and damned in hell they ought to confesse â—at Iesus Christ is the Lord and shall we doubt whether it â—e mans dutie to confesse that Iesus Christ is the Lord With â—e heart man beleeueth vnto righteousnesse Ro. 10.10 and with the mouth â—an confesseth to saluation saith the Apostle Where the Apoâ—â—le plainely sheweth that as faith in the heart so confession â— the mouth is needfull to saluation The Euangelist S. Iohn â—ith that among the chiefe rulers of the Iewes many beleeued 〈◊〉 Christ Iesus Joh. 12.42 but because of the Pharisies they did not confesse â—im left they should be cast out of the synagogue Did they beâ—eeue in Christ Iesus but not confesse him In that they did â—ot confesse him it is a plaine argument that their faith was â—ut a weake faith Happily they begun to embrace the truth â—f Christ and to be astonished at his miracles but in that they â—urst not confesse him it is plaine that they did not truly beâ—eeue in him Which is yet more plaine by that S. Iohn farâ—her addeth they loued the praise of men 43. more then the praise of God which preposterous loue wheresoeuer it is there is neiâ—her the loue of God in deed nor faith in Iesus Christ The Apostle to Titus telleth vs of some that professe that they 〈◊〉 God Tit. 1.16 but by their workes they denie him and are abominable are disobedient and vnto euery good worke reprobate As before we had faith in Christ but no confession of Christ so here we haue confession and profession of Christ but no practise of the life of Christ and therefore as their faith was iustly aâ—gued to be no sincere and sound faith because they did not confesse Christ so the profession of these of whom the Apostle speaketh may iustly be argued to be no sincere and souâ—e profession because in their liues they practise not that whereof they make profession with their mouthes They seemed to haue faith in Christ but they did not confesse Christ and therefore they may be truely said neither to haue soundâ—y beleeued in Christ neither to haue confessed Christ These seeme to professe to know God but by their workes they denie him and therefore they may be truely said neither to haue sincerely confessed Christ neither to haue practises his will Seeing therefore it is so that both where Christ is not confessed there Christ is not beleeued and againe where Christ is confessed there many times his will is not practised very behouefull it will be for vs whose dutie it is to confesse and acknowledge before all men that Christ Iesus is the Lord to see what a kinde of confession it is which our dutie doth require of vs. We must then here take heede that we doe not deceiue our selues with a bare and naked confession of Christ Iesus with a simple and outward profession of his name and religion as if all were well when by an outward shew we had bleared the eyes of men or as if we had then performed this dutie whereof I speake as well as the best when wee haue made confession of our faith and said the Lords praier or when we haue beene at the Church and heard the seruice and happily a Sermon when we haue made some faire weatheâ— without howsoeuer all within be full of rapine bribery and excesse Nay nay brethren Christ himselfe hath told vs that not euery one that saith vnto him Lord Lord shall enter into his kingdome Nay he hath pronounced a woe vnto such hypocrites Mat. 23.25 as make cleane the vtter side of the cup and of the platter when within they are full of briberie and excesse and he hath â—kened them vnto whited tombes Mat. 23.27 which appeare beautifull outâ—ard but are within full of dead mens bones and of all filthinesse â—t is not then the lip-labour of a bare and naked confession of Christ it is not a simple and outward profession of religion â—hat will serue the turne or is acceptable vnto God it is not â—he discoursing knowledge of Christ nor the discoursing â—lke of his kingdome which pleaseth the Lord but the conâ—ession of a Christian and that which is here required is that â—ut of a faith vnfaigned with our mouthes wee confesse that â—esus Christ is the Lord and because he is the Lord therefore â—ee will not giue his honour to another but will serue him â—ithout feare in holinesse and in righteousnesse before him all â—he dayes of our life The root then whence our confession â—f Christ must spring if by it wee will please the Lord is an â—nfained faith for faith is it which maketh vs not ashamed â—ut maketh vs bold to confesse our Christ in all places I beâ—eeued saith the Prophet and therefore I spake And most sure â— is that then and neuer but then we doe boldly and sincerely â—onfesse Christ and professe his religion when faith hath â—lly seazed vpon our soules that wee beleeue perfectly in Christ Iesus for because wee beleeue fully in him therefore â—ee boldly and freely confesse him Whosoeuer therefore â—hou art that wilt not or darest not confesse thy Christ and â—rofesse his religion for feare of trouble or displeasure or alâ—eration of the State or any like respect know this that thy â—eart is not sound with thy God and that this is for want of â—rue faith in thee Let them looke vnto this who for feare of â— change or for feare
God submit themselues vnto his will who will dislodge them when it seemeth best to his godly wisdome and in the meane time let them this know and therein comfort themselues that howsoeuer their fight bee long and great yet that the Lord hath so done with their enemies as Iudah dealt with Adonibezek Judg. 1.6 euen cut off the thumbes of their hands and feet that is so abated their power and broken their strength that though they continually assault them yet can they neuer preuaile against them This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come but rather to lesson vs in this that when our glasse is runne and our time appointed of the Lord come we should not then be vnwilling to lay downe our liues but rather bee then glad and reioyce that our warfare is at an end and that wee shall be ioyned with our head Christ Iesus A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect rather to triumph ouer our enemies then to liue still at the staues end with them rather to raigne with Christ in the valley of blessing where there is peace and ioy and life for euermore then to fight vnder Christ in the valley of teares where hee shall beare away many strokes though not any deadly wounds because his life is hid with Christ in God What then should bee the cause why wee should not most willingly lay downe our liues in the time of death Surely in my iudgement it is because in the time of our health wee minde too much earthly things and set our affections too little on the things that are aboue For if in the time of our health our conuersation were in heauen as it should bee wee would most patiently and willingly looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie and when death approched we would cry with the Apostle Come Lord Iesus come quickly To conclude this point therefore when our time appointed of the Lord comes let vs willingly lay downe our liues and let vs be glad and reioyce that our warfare is at an end And to the end that in the time of death we may do so let our conuersation in the meane time in the time of health be in heauen let vs set our affections on the things that are aboue and not on the things which are on the earth For he longed after all you c. In these words the Apostle setteth downe the cause why he now presently sent Epaphroditus vnto the Philippians and did not stay him till either Timothie or himselfe should come vnto them The cause was as appeareth by the Apostle because Epaphroditus greatly longed it is not said after his owne people and them of his owne familie but because he longed after the Church at Philippi neither so onely but after all the Church at Philippi neither did he onely long after them all but so he longed that he was full of heauinesse till he might come vnto them And why did he so long after them that he was full of heauinesse till he might come vnto them The Apostle saith because the Philippians had heard of his sicknesse Epaphroditus then longed after all the Church at Philippi and was full of heauinesse till he might come vnto them and therefore the Apostle sent him presently vnto them and againe Epaphroditus knew that the Philippians had heard of his sicknes and therefore he longed after them all and was full of heauinesse till he might come vnto them To knit vp then both the causes in one and to gather the summe of all the cause why the Apostle sent Epaphroditus now presently vnto them was because Epaphroditus hauing heard that the Philippians knew of his sicknesse longed greatly after them all and was full of heauinesse till he might come vnto them and comfort them ouer his sicknesse lest they should be swallowed vp of too much griefe for both Pauls bands and his sicknes Here then I note what mutuall loue and affection there should be betweene the Pastor and his people euen the like that was betweene Epaphroditus and his people of Philippi The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart and againe the peoples trouble of minde or affliction of bodie should be the Pastors anguish of soule and vexation of spirit So it was betweene Epaphroditus and his Church at Philippi as here we see and so it was betweene Paul and all the Churches at least on his part as himselfe witnesseth saying that such was his care of all the Churches 2 Cor. 11.29 that if any were weake he was also weake and if any were offended he also burned And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day But such examples are not euery where with vs nay in too many places with vs the Pastor cares not if he may haue their fleece though hee neuer see or heare of his people and flocke and againe in too many places the people care not if they may haue their forth in their owne delights and desires though they neuer see or heare of their Pastor Yea so farre are they from this sympathie and mutuall loue and affection one towards another that so the one may haue his profit and the other their pleasure they are not much touched without any further respect either of other Well it should not be so but the ioy of the one should be the ioy of the other and the griefe of the one should be the griefe of the other Now here happily it may be demanded why either Epaphroditus or the Philippians should be so full of heauinesse and take the matter so much to heart seeing his sicknes which was the cause of all this heauinesse came vnto him by the will of God and his gracious prouidence Whereunto in one word I answer that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another not any argument of their ignorance or doubt of Gods prouidence in his sicknesse Our Sauiour Christ as we read groned in the spirit and was troubled in himselfe Joh. 11.33 and wept for the death of Lazarus This shewed his great loue of Lazarus as the Iewes very well gathered saying behold how he loued him 36. but will any man gather hence that he knew not or doubted of Gods prouidence in his death Nay himselfe plainely said in the beginning of that chapter that that sicknes was not vnto death but for the glory of God that the sonne of God might be glorified thereby So that albeit he knew that his death was by Gods prouidence God so prouiding that his Sonne might thereby be glorified yet such was his loue towards him that
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
this dutie then studie to amend that which is amisse and learne so to be affected one towards another as that ye will reioyce with them that reioyce and againe weepe with them that weepe Againe it may be that the Apostle was sorie that by his occasion their Minister and Teacher was so long absent from them And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull But this being onely a coniecture my purpose is not to ground any obseruation thereupon Onely this neither may the example of the Apostle be any president for any to deteine the Minister from his charge neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ as the Apostle speaketh in the last verse of this chapter How then can this example help them who absent themselues either for idlenesse and their owne ease or vpon other pretences which haue no lawfull warrant Againe his staying there with the Apostle was not so much by the Apostle his deteining of him as by the Philippians charge that he should stay with him and by the sickenesse wherewith God visited him How then can this example bee any warrant vnto them whom deteine Ministers from their charge either for their owne pleasures sake or in some other respect which hath no better warrant I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was and likewise that the Ministers as sorie for being absent from theâ—r charges as it is likely Epaphroditus was This were a president worthy the following the other is a president without all ground or shadow of any semblance But I purposed onely to touch this by the way Now followeth the Apostle his request for Epaphroditus Receiue him therefore in the Lord c. The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippians now commendeth him vnto them and maketh request for him that they would entertaine him at his returne as they ought shewing withall a reason in the next verse why they should doe so In this verse 1. He sheweth how they ought to receiue and entertaine him in particular 2. How they ought to entertaine all Ministers generally being such as he was First touching the entertainment of him in particular the Apostle willeth them to receiue him first in the Lord then with all gladnesse In that he willeth and exhorteth them to receiue him in the Lord his meaning is that they should receiue him not as a priuate friend not as one sent from him whom for his sake they should vse kindly but as the seruant of the Lord and as one sent euen by God himselfe vnto them For herein the Apostle may in part seeme to allude vnto that extremitie of sicknesse whence he could not possibly haue beene deliuered but onely by Gods mercy on him And therefore now he was sent vnto them not so much by the Apostle as by the Lord who onely did saue his life from death Againe in that he exhorteth them to receiue him with all gladnesse his meaning is that as he longed after them all so they should all receiue him with all gladnesse euen with exceeding ioy for his comming vnto them For so the same words that are heere vsed are well translated Iam. 1.2 Here then we are taught how to intreat and entertaine and receiue the Ministers of the Lord first in the Lord that is as seruants of the Lord and sent by God vnto vs. So the Apostle giueth testimonie vnto the Galathians that they receiued him where he saith But yee receiued me as an Angell of God Gal. 4.14 yea as Christ Iesus And that they are so to be honored and accounted of he againe sheweth where he saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And why are they so to be thought of and so to be honoured The reason is plaine they are the Embassadors of Christ Iesus in Christ his stead beseeching vs that we would be reconciled vnto God So saith the Apostle Now then saith he we are embassadors for Christ as though God did beseech you through vs 2 Cor. 5.20 we pray you in Christ his stead that yee be reconciled vnto God Now Embassadors yee know are to be receiued as the Prince from whom they are sent so that the Ministers of Christ are to be receiued euen as Christ Iesus And therefore our Sauiour saith He that receiueth you receiueth me Mat. 10.40 and he that receiueth mee receiueth him that sent mee Againe Embassadors yee know speake not in their owne name but in the Princes name that sent them so that the Ministers of Christ are to be heard as Christ whose Ministers they are And therefore our Sauiour saith He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And yet see how hardly we are brought to receiue and harken to this instruction Indeede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie Euery fit opportunitie hath beene taken to put you in minde of these things And what neerer are yee then at the first Are the Ministers of Christ Iesus to be receiued in the Lord and for the Lord Are they the Embassadors of Christ Iesus and therefore to be receiued and to be heard as Christ Iesus How happens it then that some will not at all almost come to heare them that some come so slackly to heare them and that some turne their backs vpon them and will not stay to heare them If the Embassador of an earthly Prince should be vsed in such like sort would not sharpe stormes and sore displeasure follow vpon it And shall the Embassadors of the King of heauen and King of Kings be so vsed and will not his anger and heauy displeasure be kindled at it If we sought our honour we might well goe without it seeing the Lord cannot haue it But we seeke not our owne honour but the honour of him that sends vs euen the honour of Christ Iesus whose word we preach vnto you We would be honored for the words sake and therefore we would haue the word much more honoured And therefore we call you vnto the hearing of the word euen of the word of life euen of the word of your saluation But how preuaile we Those that will not come what should I speake vnto them I iudge them not there is one that iudgeth them Of such as doe come some come so seldome that it may seeme they come when their leisure from other
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
it by the meris of the Saints by the vertue of their sufferings by the force of their bloud which they shed for the Gospell No nor so for all their merits are not of that worth all their sufferings and deaths haue not that vertue that thereby the Gospell should be fuâ—thered or the Church increased How then comes it to passe that the persecutions and sufferings of the Saints doe further the Gospell 1. By the power of Christ 2. By the example of the Saints constancie in their sufferings 3. By the freedome of the Gospell then when the Saints are bound for the Gospell For such is the power of Christ that howsoeuer their enemies doe band themselues against his Saints so to worke the subuersion of the Gospell and of the truth of Christ Iesus yet he can at his pleasure and doth make their deuises to be of none effect nor onely so but turneth them to a cleane other end then they had imagined And therefore the Psalmist saith Why doe the heathen rage and the people murmure in vaine Psal 2 1. The kings of the earth band themselues c. As if he should haue said The enemies of Christ plot and practise all that euer they can against him and against his truth and gospell but all in vaine for the God of heauen sees them and laughes them to scorne he either frustrateth their wicked plots and practises or turnes them to his owne glory Againe when men see the Saints constancie in their sufferings how little are they danted with the furie of their aduersaries how patiently they suffer their bands and persecutions how by the mighty power of God assisting them and strengthning them â—hey do euen in their death triumph ouer death this very example of their constancie brings many vnto the Church and much furthereth the Gospell And hâ—revpon is that knowne saying that the bloud of the Martyrs is the seede of the Church Againe the word of God is not bound though the Saints doe suffer euen vnto bands as the Apostle saith I suffer trouble as an euill doer euen vnto bands 2 Tim. 2.9 but the word of God is not bound And therefore in their bands for the Gospelâ— sake they may preach and publish the Gospell so much that their bands may be to the furthering rather then to the hindering of the gospel as we read that our Apostle in this his imprisonment at Rome for two yeares space preached the kingdome of God Act. 28 31. and â—aught those things which concerned the Lord Iesus Christ without let and that he wrote almost as many Epistles there vnto the Churches as he wrote else at all And thus yee see â—oth that the persecutions of Gods saints rather further then hinder the Gospell and likewise how it commeth to passe â—hat they doe so Now the vse which we are to make hereof is hence to be comforted in all our persecutions and troubles which the wicked raise vp against vs. For what though they seeke all occasions against vs because of the truth which wee proâ—esse What though they bring vâ— before Kings and Ruâ—ers Iudges and great Officers and there vniustly accuse vs â—or arreigne vs as euill doers for the Gospels sake of Christ â—esus What though they pâ—euaile to get vs cast into priâ—on or throwne out of our liuings or deliuered vnto death â—or the hope of our profession It may be that they may â—aue their will vpon vs and bring their wicked purposes â—gainst vs to passe But what of all this Is thus the gospels â—urthered Doth the Lord turne these things to the enâ—argement of his Church A chip then for all these or all â—hat man can doe against vs. Nay herein we ioy and will â—oy that by our sufferings or deaths the Gospell is furtheâ—ed and the Church enlarged If together with our bands â—he Gospell also were bound if together with the torment â—r fall of our bodies they could ruâ—ne plucke downe the â—alles of our Church then might we well shrinke at our sufâ—ering and wrongs then might we well be vexed in our â—oules for the malicious practises of the wicked against vs. But seeing the Lord turnes all that they doe vnto vs to the â—lory of his name to the furtherance of his Gospell and â—o the propagation of his Church howsoeuer they intended â—he cleane contrary we may well reioyce and be glad when â—hey say or doe all manner of euill against vs for Christ his â—ake and the Gospels And thus in all our persecutions and â—ufferings we may resolue that therein the Lord will doe â—hat which shall be to the glory of his name the good of his Church and the furtherance of his gospell If our deliuerance from our enemies or our sufferings will make most hereunto then will he deliuer vs as he did Daniel from the Lyons the three Children from the hote fierie fornace and our Apostle from this his imprisonment But if our sufferings or deaths will make most thereunto then they that hate vs shall haue their will ouer vs as they had ouer Steâ—â—â— our Apostle in his latter imprisonment and ouer many blessed Martyrs which are dead in the Lord. Bee wee theâ— deliuered or not deliuered from the will of our enemies still this is our comfort that in his gracious prouideÌ„ce the Lord turneth all to the furthering of the gospell Onely let vs be constant in all our troubles let vs cleaue stedfastly vnto the Lord and let vs not loue our liues vnto the death thâ— men seeing our holy constancie in our sufferings for Christ his sake and the gospels may acknowledge the mightie power of God in strengthening vs to endure such sufferings for the truths sake and so may bee woone to embrace the same truth with vs. And howsoeuer we be bound yet leâ— vs giue proofe as much as we can that the gospell is not bound By teaching and writing and how else we can let vs euer in our bands labour to turne many vnto righteousnesse and to enlarge the Kingdome of Christ Iesus So shall our sufferings be but as the pounding of spice to make our smell the sweeter or as the pressing of the Palme tree to spread the gospell farther Our enemies maine purposes shall be disappoynted and the name of our great God shall be glorified Againe this serueth to condemne the faintnesse and backe-sliding of manie in their persecutions and troubles Much seede sowen in stonie ground Many that when stormes and persecutions arise because of the word by and by are offended A calme Sea they can but a storme they cannot brooke They can well endure to haue Christ crucified preached vnto them but if Chrst come vnto them with his crosse they cannot away with him Nay then many faint and many fall away What then Such fainting at the things whereby the Gospell may be furthered Such â—â—lling away for feare of the things whereby the bounds of â—â—e Church may be enlarged Can your liues or liuelyâ—oodes
Gospell he should be ashamed but that with all confidence c. The first thing which here I note is that the Apostle saith that he hopeth that in nothing he shall be ashamed .i. that shame shall neuer befall him for leauing the defence of the Gospell Whence I obserue both that it is a shame to leaue the defence of the Gospell and that a godly care in this behalfe is needfull in euery Christian that this shame may neuer befall him Which care and regard of which shame how litle it is reckoned of in these our daies doth too too much appeare by the number of shamelesse Apostataes and back sliders which harkning vnto the serpent eat of the forbidden fruit which opening their eares to that enchanting whore drinke themselues drunke with the cup of her fornications and forsake the truth of Christ Iesus But let vs hearken to the Apostle Heb. 10.23 and let vs hold fast the profession of our hope Doe we hope in Iesus Christ Doe we hope that in nothing touching the profession of the truth of Christ â—esus we shall be ashamed Let vs hold fast this hope and â—et vs pray that this hope may continually be confirmed in â—s and that according to this hope we may stand fast vntill â—he day of Christ Iesus The second thing which I note is that the Apostle saith â—hat hee hopeth that with all confidence and liberty to â—peake in the defence of the Gospel Christ shall be magniâ—ied and honored in his body whether it be by life that hee â—iue and preach the Gospell or by death that he be put to â—eath and seale the Gospell with his bloud Whence I obâ—erue another godly care needfull in euery Christian which â—s that God may be glorified in him whether he liue or die Glorifie God saith the Apostle in your body and in your spirit 1 Cor. 6.20 â—or they are Gods Where the Apostle by way of exhortaâ—ion commendeth this dutie vnto euery one of vs that we glorifie God both in our bodies and in our spirits by conâ—orming our whole man in all obedience vnto his will And why for both our bodies and our spirits they are Gods and â—hey are bought for a price by him that hath died for both â—hat wee should not henceforth in either liue vnto our selues but in both vnto his glory which died for vs and â—ose againe And let this be enough to warne vs to beware of dishonoring God in our bodies or in our soules either by shrinkâ—ng from a good profession or by giuing our members weapons of vnrighteousnes vnto any kinde of sin to serue â—t in the lusts thereof Neither let vs be so besotted as to â—hinke that we are not as well to be sanctified in our bodies â—s in our soules or that God is not as well to be glorified in our bodies as in our soules but let vs know that we are to be sanctified throughout in our spirit soule and body that God is to be glorified in our whole spirit and soule and body Let this therefore be our care that God at all be not dishonored by vs but that in our whole man hee may bee honored The last thing which here I note is how the Apostle was confirmed and strengthned in these his hopes and that was by his owne experience for he hoped that as alwaies 〈◊〉 now Whence I obserue how the hope of a Christian is nourished and increased It is begun and grounded vpon Gods promises made in Christ Iesus but it is strengthned and increased by obseruation of the Lord his goodnes toward vs in our owne experience So our Apostle also witnesseth Rom. 5.4 where he saith that tribulation bringeth forth patience and patience experience and experience hope .i. experience of the Lord his helpe in troubles confirmeth and strengthneth our hope in the Lord. Ye know the saying of Daâ—id The Lord said he that deliuered me out of the pawâ— of the Lion 1 Sam 17.37 and out of the paw of the Beare he will deliuer me out of the hand of this Philistim This should teach vs to obserue the mercies of the Lord toward vs and not to suffer them to slip out of our minde and thus to reason with our selues as alwaies the Lord hath beene good to vs so now he will LECTVRE XVII Verse 21. For Christ is to me both in life and in death aduantage NOw then that the Apostle had signified his hope that Christ should be magnified in his bodie and had added whether it were by life or by death implying that it was all one to him so that Christ were magnified in his body whether it were by life or by death he yeeldeth a reason thereof saying For Christ is to me c. as if he should haue said I heartily looke for and hope that Christ shall be magnified in my body whether it be by life or by death and so that Christ be magnified in my body whether it be by life or by death all is one to â—â—e for Christ is to me c. .i. whether I liue or die Christ iâ—â—o me aduantage If I liue and Christ be magnified in my â—ody by preaching the Gospell and walking in his waies â—â—erein I count I haue great gaine and aduantage and if I â—ie now in my bands and Christ be magnified in my body â—y my constancie in the defence of the gospell and in suffeâ—ing for the gospels sake herein also I count I haue great â—aine and aduantage so that if Christ be magnified in my â—odie it is all one to me whether it be by life or by death â—ecause which so euer fall Christ and his glory is the thing which I count my vantage and gaine His glory by me is â—y glory the increase of his kingdom by me is the crowne â—f my reioycing the honor of his name by me whether it â—e by my life or by my death is to me in mine account a â—reat gaine Thus then I resolue the Apostles reason Christ and his glory is to me of that reckoning and regard â—hat whether he be glorified in my life or in my death I â—ount it a great gaine vnto me therefore it is all one to â—e whether he be glorified in my bodie by my life or by â—y death This sense and meaning of these words I folâ—ow both because being a reason of the former words iâ—â—hus best concludeth them in my iudgement as also beâ—ause the words themselues in the originall may very well â—arie this meaning if we vnderstand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not vnvsuall Neither is this meaning of these worde vnsoâ—ting with â—he words that follow For hauing said that Christ and his glory was vnto him and in his account aswell in death as in â—ife euen both in death and in life an aduantage and gaine â—pon that occasion by a litle digression he first moueth the â—oubt whether were better for him to chuse
life or death â—f he should chuse the one vers 22. and secondly answeâ—eth that he knoweth not what to chuse but in this choise â—s in a strait betwixt two and thirdly setteth downe the reasons why the choise is so hard as 1. in respect of himselfe it were better for him to chuse death vers 23. and 2. in respect of them it were better that he chose life vers 14. Here is then the strait whether for his owne greater good he were now to chuse death or for their greater good hâ— were to chuse longer life This I take to be the order and meaning of these words generally thus farre Now let vâ— see what obseruations we may gather hence for our fartheâ— vse and instruction The first thing then which here I note is the reason wherefore the Apostle was so indifferent either vnto life or death which so euer God might be glorified by and it was because whether he liued or died if by either death or life he might gaine glory vnto Christ vnto him did accrew vantage enough Whence I obserue how a Christian becommeth indifferent vnto either life or death and that is thus if Christ be vnto him both in life and in death aduantage if he seeke no other gaine but this that Christ may be glorified in his body then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified be it life or death This was it that made those three children mentioned in Daniel so indifferent either vnto life or death For when Nebuchadnezzar had called them and thundred out cruell threatnings against them if they should not worship the golden image that he had set vp Dan. 3.16.17.18 they said vnto him O Nebuchadnezzar we are not carefull to answer thee in this matter Behold our God whom we serue is able to deliuer vs from the hote fiery fornace c. In which their answer they plainely shew that it was not life or death that they stood vpon but it was the glory of their God If God should deliuer them from death to his farther glory by their life they were willing to liue and againe if he should deliuer them vp vnto death to his further glory by their death they were also willing to die Life and death was indifferent to them by whether soeuer God would be glorified in them because the glory of God was all that they sought in life or in death The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience and for the defence of the truth of Christ Iesus to the shedding of their bloud They were willing no doubt to haue liued and they â—re willing also to die euen very indifferent vnto either 〈◊〉 or death And how so that they were indifferent vnto â—â—her Because if God were glorified in them whether it â—â—re by life or by death that was comfort enough ioy â—â—ough and gaine enough vnto them If they might gaine â—rie vnto God thereby came death or came life either â—â—s welcome vnto them And in so many of gods children â—here is this indifferencie vnto either life or death thus â—commeth to passe because of the aduantage which they â—â—ckon vpon by Gods glorie because as either life or death â—akes for Gods glory so they embrace either life if therâ—â— God may be more glorified and death if thereby God â—ay be more glorified Let this then teach vs euen so many of vs as feele not in â—â—r selues this indifferencie vnto either life or death to â—â—oke into the cause why it is that we are not indifferent vnâ—â— either And surely if we be not too partially affected toâ—ards our selues we shall finde that it is because this is the â—ast reckoning with vs that Christ be glorified in our boâ—â—es The pleasures and sorrowes of life and the terrors of â—eath these be the things that so affect vs that wee are not â—â—different vnto either but so heart set on the one that wee â—â—nnot brooke to heare of the other If as Iob speaketh Iob 21.8.9.10 â—ur seede bee stablished in our sight with vs and our generation â—â—fore our eyes if our houses be peaceable without feare and the â—â—od of God bee not vpon vs if our bullockes gender and faile not â—nd our Cowe calue and cast not her calfe If wee spend our â—ayes in wealth and haue all things at our desire then doe â—e so dote vpon these things that wee say with the foole in â—he Gospell Soule Luc. 12.19 thou hast much goods layd vp in store for â—any yeares liue at ease eate drinke and take thy pastime And â—uch a reckoning we make vpon the honors and pleasures commodities of this life that we could be content to liue with them euer but cannot abide to depart froÌ„ them Again â—f the rod of the Lord bee vpon vs and his countenance â—eeme to be turned away from vs if we be troubled on euery side with fightings without and terrors within if wee bâ— crossed in our substance and goods in our wife and chiâ—dren or in our owne bodies if wee bee in trouble sorroâ— neede sicknesse or other aduersitie if we be tryed by mockings and scornings by bonds and imprisonment then oâ—â— the other side we are so daunted with those things that wâ—â— are wearie of our liues and with Iob in his extremitie we câ—â— out Iob 3.11.12 and say Why dyed I not in the birth or why dyed I not whâ—â— I came out of the wombe 6.9.7.15 Why did the knees preuent me 〈◊〉 why did I sucke the breast O that God would destroy mee thâ— he would let his hand go and cut me off my soule chooseth rathâ—â— to be strangled and to dye then to be in my bones Yea and many times like vnto Achitophell and Iudas wee become our owne butchers One sort can heare of nothing but life and another sort wish nothing but death very fewe of vs that are indifferently affected to either life or death and all because we minde earthly things The preferments and pleasures and commodities of this life they are our aduantage and gaine If our desires bee filled with them then wee are nothing indifferent vnto death but all our delight is set oâ—â— life But if wee lacke them and instead thereof haue our drinke mingled with weeping then are we nothing indifferent vnto life but all our desire is of death and would God we were dead would God we were dead As for the glorie of God it neuer comes into our thoughts neither doe wee euer make account of life or of death as they doe make for the glory of the Lord for if we did then would we be indifferent vnto either as either should make for the glory of the Lord and not run vpon the one as carnall respects or terrors of death should moue vs. Well now that wee know these things let vs thinke or these things Let vs not set our hearts
namely if Christ be vnto vs both in life and in death aduantage Secondly that the vantage whereof we are to make reckoning in our life is that Christ Iesus may bee glorified by our life And thirdly that the vantage whereof we are to make reckoning in our death is that Christ Iesus may be glorified by our death Now vpon this occasion that hee had said that hee was very indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage the Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and answereth it in these words And whether c. Which words I know are diuersly read but the words bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which followeth Now when hee saith Whether to liue in the flesh ye must vnderstand that to liue in the flesh and to liue after the flesh are much different For to liue after the flesh is to follow the filthie lusts of the flesh and to liue in the flesh is onely to liue in this fraile bodie The doubt then is whether to liue in the bodie were profitable for him and what to choose life or death were best for him And the answere is that he knoweth not what to choose life or death Being in his case in prison a man would haue thought this choise would not haue been hard Yet he being in prison saw such comfort in death and such ioy in life that hee knew not which rather to choose And such loue did hee beare towards the Philippians that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to choose Whence I obserue first the great loue which ought to bee in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauines it should much perplexe him what to choose his or their present comfort Yee know that of Moses Exo. 32.32 where he prayed the Lord either to pardon his people their sinne or to raze him out of the booke of life And that of Paul Rom. 9.3 where hee wished himselfe to bee separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that hee could not be razed out of the Booke of life and the other that hee could not bee seperated from Christ onely therein they shewed how greatly Gods glorie in the peoples good And true is that of the Apostle 1 Cor. 13.5 that Loue seekes not her owne things but the things of others Whence yet I doe not inferre that the Pastor for loue of his people should in case of his saluation wish his own vtter rection rather then that his people should not be gained vnto Christ But this I say that euen in case of his and their saluation for the loue of his people hee is to be perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort should bee gained by his present dissolution yet their saluation should be furthered by his longer continuance in the bodie A poynt which doth not much perplexe many Pastors For too many such there are as neither caring for their own saluation nor their peoples looke onely to fleece them but neuer care what become of them A point which might be much enlarged but not so fitly in this place If the vrging of it might concerne any here I beseech them in the feare of God to thinke further of it with themselues The second thing which here I obserue is this that if we bee at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery hand that neither we desire to die in respect of the griefes of this life nor to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison and of the brethren none assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life he might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then such ioy and comfort he found on euery side which way so euer hee lookt to life or death that hee knew not whether of them to choose And where was the reason Though his case were hard yet hee was at peace with God and had faith and a good conscience Farre otherwise it is with many in our daie who see nothing but matter of discontentment and discomfort both in life and in death If either promotion fall not vpon them according to their desire or if crosses fall vpon them otherwise then they desire then they grow male-contented they care not to liue and yet they ioy not in death Such are they that minde earthly things but minde not the things of God Let vs seeke to be at peace with God let vs trust perfectly in Christ Iesus let vs keepe a good conscience in all things and this shall make both life and death comfortable vnto vs. LECTVRE XVIII PHILIP I. Verse 21. And whether to liue in the flesh were profitable for me and what to choose I know not NOw vpon this occasion that hee had said that he was verie indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage The Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and also answereth it in these words And whether c. And secondly hee bringeth reasons for either part first that in respect of himselfe it were better for him to choose death verse 23. Secondly that in respect of the Philippians it were better that hee chose life verse 24. So that the strait was hard whether for his owne greater good he were now to chuse death or for their greater good he were to chuse longer life The words where the doubt is moued are diuersly read but they bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which folâ—oweth The doubt is whether to liue in the flesh or in the bodie were profitable for him and what to chuse life or death but was in a wonderfull strait betweene the two Being in his case in prison a man would haue thought this choise would not haue beene hard Yet he being in prison saw such comfort in death and such ioy in life that he knew
not which rather to chuse And againe such a loue he did beare towards the Philip. that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to chuse that which should be to his greater comfort or that which should bee to their greater profite Whence first I obserue the great loue which ought to be in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauinesse it should much perplexe him what to chuse his or their present comfort and good Exo. 32.32 Ye know that of Moses where he prayed the Lord either to pardon the people that had sinned or to raze him out of the booke of life and that of Paul Rom 9.3 where hee wished himselfe to be separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that he could not bee razed out of ahe booke of life and the other that hee could not be separated from Christ but therein they shewed abundantly how greatly they loued their people and desired their saluation Neither yet doe I here teach that the Pastor for loue of his people should in case of his saluation wish his owne vtter reiection rather then that his people should not be gained vnto Christ But this I say that euen in case of his saluation and theirs for the loue of his people hee should oftentimes bee perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort might be gained by his present dissolution yet their saluation may bee furthered by his longer continuance in the bodie A point which doth not ouermuch perplexe many Pastors in our day for too many such there are as neither caring for their owne saluation nor for their peoples looke onely to fleece them but neuer care else what become of them Which point might be much enlarged if the place were conuenient If the pressing of it might concerne any here I beseech them in the feare of the Lord to thinke farther of it with themselues The second thing which hence I obserue is this that if we be at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery side that neither we desire to die in respect of the griefes of this life nor yet to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison for the defence of the gospell wherein none of the brethren assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life hee might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then which way so euer he lookt to life or death such ioy and comfort hee saw in both as that neither the griefes of life made him to wish death nor the feare of death made him to wish life And where was the reason Though his case many waies were hard yet was hee at peace with God through Iesus Christ his Lord he was strong in the faith of Christ Iesus whom God set forth to be a reconciliation through faith in his bloud and he had the testimonie of a good conscience that in all simplicitie and godly purenesse he had his conuersation in the world And therefore neâ—ther for the griefe of life nor for the feare of death wished he the one or the other but as either might make more for Gods glory he was indifferent vnto either Farre otherwise it is with many in our day who see no thing but matter of discontentment and discomfort both in life and in death for so it is with many of vs that if either promotion fall not vpon vs according to our desire or if crosses fall vpon vs otherwise then we desire then we grow male contented we take no ioy in our life and sometimes we hasten our owne death And againe many of vs if any way we be summoned vnto death by sicknes by the sword by the pestilence or any other way we so shrugg and shrinke for feare of death that like vnto Nabal if we surmise any danger of death by and by our hearts faint and die within vs 1 Sam. 25.37 and we become like stones No comfort or contentment a great many of vs finde either in death or in life but what through griefe of the one and feare of the other wee are often out of loue with the one and with the other And the reason is plaine for it is because we are not at peace with God nor haue the mysterie of faith in a good conscience We feele no comfort in our God through our reconciliation by Iesus Christ wee want a sound and a liuely faith whereby we should take hold of the promises of God made in Christ Iesus and a bad conscience so troubles vs that all is disquieted within vs. And therefore we finde no comfort or contentment in life or in death but discomfort and discontentment in both Will we then finde comfort and contentment in both whatsoeuer our state outwardly be Let vs labour to be at peace with God let vs trust perfectly in Christ Iesus let vs keep a good conscience in all things and this shall make both life and death comfortable vnto vs whatsoeuer our outward estate be both life and death shall be comfortable vnto vs if we haue peace with God and faith and a good conscience And let this suffice to be obserued from the doubt which the Apostle moueth where he professeth that he knowes not what to chuse life or death And why knew he not what to chuse life or death The reason hereof in the words following is said to be because on both sides there were such reasons on the one side to chuse life and on the other side to chuse death that he was in a wonderfull strait on both sides For saith hee I am greatly in doubt or I am in a wonderfull strait on both sides on the one side desiring to be loosed from the prison of this bodie or to depart out of the earthly house of this tabernacle for so the word may be taken actiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passiuely and to be with Christ where he sitteth at the right hand of God which saith he is best of all viz for me neuerthelesse on the other side knowing that for me to abide in the flesh and to liue longer in the bodie is more needfull for you that yee may enioy the fruit of my ministerie The former reason concerneth himselfe and his owne good the latter concerneth the Philippians and
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
because they are things not principally intended The Apostle desireth to be loosed and to be with Christ to bee loosed why that he might be with Christ Whence I obserue that the death of Gods Saints is nothing else but a departure of the soule out of the body vnto heauen where Christ sitteth at the right hand of the Throne of God Hee which at the first coupled soule and body together in death parteth them asunder and taketh the soule vnto himselfe to bee where he is till in the resurrection hee couple them againe â—ogether neuer after to be parted asunder Whereof all the godly in Christ Iesus at all times haue beene so thorowly perswaded that alwayes in death they haue done and doe after the example of Christ Iesus commend their soules â—nto the hands of him that gaue them saying as he did Faâ—her into thine hands I commend my spirit Luk. 23.46 So wee reade that that holy Martyr Steuen when hee was stoned called on God and said Lord Iesus receiue my spirit Act. 7.59 And in death it is the very ordinary praier of all Gods Saints Wherein they plainly shew their thorow-perswasion that in death their soules are receiued by the Father of spirits into the heauenly habitations there to be ioyned vnto Christ Iesus Contraâ—riwise the death of the wicked and vngodly of the earth is nothing else but a departure of the soule out of the body vnto hell there to be with the Deuill and his Angels Examples of both we haue in the begger and the rich man Luk. 16.22 whose deaths vnto the one was the departure of his soule out of his body into heauen but vnto the other the departure of his soule out of his body into hell Or if the persons of these proue not strongly enough take for example the death of the two theeues which were hanged with our blessed Sauiour on the Crosse vnto the one of which Iesus said that that day hee should be with him in Paradise Luk. 23.43 but vnto the other that railed on him his death doubtlesse was a downfall into hell Is then the dissolution of Gods Saints a passage of the soule out of the body vnto heauen there to be with Christ Farre be it then from vs to thinke that the condition of the children of men and the condition of beasts is euen as one condition vnto them that when man dieth hee returneth wholly vnto the dust and hath no more fruit of all the trauels that hee hath taken vnder the Sunne Thus indeede sensuall man following onely the iudgement of his weake sense and of his owne blinde reason thinketh and saith As the one dieth so dieth the other man and beast haue all one breath and in death there is no excellencie of man aboue the beast all goe to one place all to the earth as all came from the earth But the spirit of God hath otherwise taught vs in his holy word for doth not the Lord say that he is the God of Abraham Matt. 22.32 of Isaac and of Iacob And doth he not say that he is not the God of the dead but of the liuing Abraham Isaac and Iacob then are not dead but liuing Liuing How In their soules with God Dead they are in respect of the separation of their soules from their bodies But forasmuch as the earthly house of their Tabernacle being destroyed they haue a building giuen of God that is an house not made with hands but eternall in the heauens 2 Cor. 5.1 as the Apostle witnesseth euen of all the Saints of God therefore they are still liuing in their soules with God in the heauenly habitations Howsoeuer then the bodies of men be mortall and in death goe downe vnto the dust whence first they came yet their soules are immortall and in death returne vnto the Father of spirits whence they came But what needs more to this purpose then that which here our Apostle saith In death the sonnes of men are loosed that is their soules are separated from their bodies Now if the soule were mortall as the body what needed any loosing of the one from the other Surely both should fall together and not the one bee loosed from the other if the condition of both were one Euen this then that the soules in death are loosed from the bodies of men sheweth that the soules are immortall Againe in death the Saints of God are loosed that they may be with Christ After death then they are with Christ not in body for that descendeth vnto the graue there to rest vntill the resurrection In soule then In death then the soules of Gods Saints passe out of the body vnto heauen there to be with Christ And therefore farre be it from vs to thinke that in death as of beast so of man there is vtterly an end and an entire returne vnto the dust And yet so we liue a great many of vs as if we made no other reckning for do we not a great many of vs passe our dwelling here without feare in chambering and wantonnes in gluttony and drunkenesse in striefe and enuying Doe we not euen glut ourselues with sporting and pleasure and sundry delights of the flesh and say let vs be merry and take our fils of pleasure while we are here for when we are gone then all the world is gone with vs. Surely if a man may coniecture by our dissolutenesse of life a great many of vs either thinke that in death there is vtterly an end of vs or too little thinke what remaineth after death Beloued wee are bought with a price let vs therefore glorifie God both in our bodies and in our spirits We may not liue vnto our selues nor giue our members weapons of vnrighteousnes vnto sinne but we must liue vnto him that died for vs and rose againe and giue our members seruants vnto righteousnesse in holinesse Let vs so liue that in our liues wee thinke of death and let vs know that if we die the death of the Saints we shall die to liue for euer with Christ but if otherwise our part shall be in that lake that euer burneth Againe this may serue for the confutation of that foolish dreame of purgatorie The soules of Gods Saints they are loosed in death from the body and being loosed are with Christ The soules of the wicked they likewise in death are loosed from the body and being loosed do as it is said of Iudas Act. 5.25 go to their owne place euen the place of the damned Where then is Purgatorie They that trouble the Church with this fancie tell vs that of them that die some are perfect and iust men and they go streight vnto heauen others are desperately wicked and they goe streight downe into hell and others are neither perfitly good nor thoroughly badde and for these are Purgatorie But I demaund them touching this third sort of men haue they faith or no They grant they haue but a weake
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
high hand and as they haue begunne so continue to persecute the Church of God this is an infallible token of their perdition yea it is a cleare cause of their destruction as wee see heauie plagues and iudgements to haue ouertaken Hananiah Shemaiah Amaziah Ier. 28.16.29 25. Amos 7.17 and others because they were malicious enemies against his Prophets Ieremiah Amos and others The vse which our Apostle here teacheth vs to make hereof is this not to feare the aduersaries that oppose themselues against vs for when they persecute vs from one Citie to another beat vs imprison vs and euery way afflict vs whom hurt they Euen themselues they runne themselues vpon the rockes and bring vpon themselues swift damnation They thinke they haue great masteries ouer vs but indeed themselues smart for it Let them therefore looke vnto it how they hold on to wrecke their malice vpon vs and let vs not feare all that euer they doe or can doe against vs. Yea but though they hurt themselues yet they hurt vs also how should wee then but feare them Nay that is the next reason wherefore wee are not to feare them because their persecution and rage against vs is no harme vnto vs but a token vnto vs of saluation And to you of saluation that is The furie and rage of the aduersaries against you if yee stand fast and fight together with one minde through the faith of the Gospell is a plaine token vnto you of your saluation Whence I obserue that persecution by the aduersaries is vnto Gods children a token of their saluation Wee reioyce saith the Apostle of you in the Churches of God 2 Th. 1.4.5 because of your patience and faith c. Againe Gal. 6.17 I beare in my body saith the Apostle the markes of the Lord Iesus Whereby he signifieth that his afflictions were the very markes of his saluation through Christ Iesus as whereby hee was made like vnto him Againe If wee suffer with him 2 Tim. 2.12 wee shall also raigne with him And againe Blessed are they that suffer persecution for righteousnesse sake Matt. 5.10 for theirs is the kingdome of heauen The Scriptures are very plentifull to this purpose cleerely shewing that persecution by the aduersaries is vnto Gods children a token of their saluation A token I say but not a cause for that of the Apostle is euer true that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Rom. 8.15 Vnto the aduersaries indeed their persecution and rage against vs is so a token that it is also a cause of their destruction for sinne being a iust cause oâ— death Rom. 6.23 according to that of the Apostle The wages of sinne is death surely this great and grieuous sinne of persecuting the truth and the professors thereof must needs bee a iust cause of their endlesse destruction But vnto vs their persecution and their rage against vs is onely a token not a cause of our saluation for both to suffer for Christ is the gift of God as it is in the next verse and saluation also through sufferings is his gift by grace through faith So that it is no cause but it is vnto vs a token of saluation as both this and many other places shew Howbeit here yee must also vnderstand that so their persecution and rage against vs is a token vnto vs of saluation if wee continue in one spirit and in one minde fighting together against them through the faith of the Gospell and in nothing fearing the aduersaries It is not standing 〈◊〉 while and not continuing or fighting for a blow or â—wo and then giuing the bucklers or taking courage for a spirt and afterwards for feare falling away that betokens our saluation But he that continueth vnto the end he shall bee saued Mat. 10.22 he that fighteth lawfully and as hee should hee shall be crowned 2 Tim. 2.5 Hab. 6.6 and he that for feare flatly falleth away purchaseth vnto himselfe a fearfull iudgement The vse which our Apostle teacheth vs to make hereof is this as of the former not to feare the aduersaries which oppose themselues against vs for what if wee be tried by mockings and scourgings yea moreouer by bonds and imprisonments What if wee be stoned hewen asunder slaine with the sword afflicted and tormented many wayes This is vnto vs a token of our saluation They thinke that tâ—â—s they hurt vs and haue their willes ouer vs but indeed thus they further our reckoning in the day of Christ Iesus Let vs therefore not feare what they doe or can doe against vs but let vs be of good courage and hold fast the profession of our hope vnto the end LECTVRE XXIII PHILIP 1. Verse 29. For vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake 30. Hauing the same fight which yee saw in mee and now heare to be in mee YEa but how and whence is it that persecution betokeneth perdition to the aduersaries and saluation vnto vs It is of God as our Apostle in the next words saith And this is the third motiue or reason which the Apostle vseth to perswade the Philippians not to feare the aduersaries because it is of God that persecution is perdition to the aduersaries and saluation vnto them Whence I obserue that it is of God that tribulation is recompenced vnto them that trouble vs and saluation vnto vs which are troubled This also our Apostle plainly witnesseth in another place where he saith 2 Thess 1.6.7 It is a righteous thing with God to recompence tribulation to them â—hat trouble you and to you which are troubled rest with vs c. Where not only this is manifestly set downe that God recompenceth tribulation to the troublers and rest to the â—roubled but withall that it is a righteous thing wiâ—h God so to doe A righteous thing indeed with God in respect of his iustice to the one and a righteous thing in respect of his promise vnto the other for in respect of his iustice it is a righteous thing with him to recompence tribulation to them that trouble his Saints because they deserue to haue vengeance rendred vnto them in flaming fire according to that of the Apostle Rom. 6.23 The wages of sinne that which is due in iustice vnto sinne is death and damnation and iudgement mercilesse Iam. 2.13 due in iustice vnto him that sheweth no mercy and therefore doubtlesse vnto him that without all mercy rageth and persecuteth And in respect of his promise it is a righteous thing with him to recompence rest vnto them that are troubled because he hath promised the kingdome of heauen to them that suffer persecution for righteousnes sake Mat. 5.10 saying Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen and againe If wee suffer 2 Tim. 2.12 wee
as we haue Christ Iesus for an example that submitting our selues one vnto another wee may be like minded one towards another in Christ Iesus that euery man esteeming other better than himselfe wee may all together in all things grow vp into him which is our head that is Christ LECTVRE XXVIII PHILIP 2. Verse 8. Hee humbled himselfe and became obedient vnto the death euen the death of the Crosse c. HE humbled himselfe c. In which words the Apostle first proposeth this second humiliation of Christ in generall saying Hee humbled himselfe Secondly the Apostle describeth it more particularly by the obedience of Christ vnto the death saying and became obedient vnto the death Where the Apostle noteth a two-fold obedience of Christ the one before his death in his whole life the other in and at his death the former consisting in Christ his fulfilling of the Law the latter in his whole sufferings of death and all the paines and sorrowes thereof for in that it is said that Christ became obedient vnto the death the Apostle his meaning is that Christ was obedient in all things that the Law required of him both doing the will of his Father in the whole course of his life and further subiecting himselfe vnto the death so that hee was not only obedient to his Father to fulfill the Law for vs but he was obedient vnto the death to lay downe his life for our sakes Lastly this circumstance of his death is amplified by the kinde thereof hee became obedient vnto the death euen the death of the Crosse which was the most shamefull and most accursed kinde of death So that the meaning of the Apostle in this place is that Christ who so had already humbled himselfe that of the Sonne of God he was now become the sonne of man did yet further humble and abase himselfe and became obedient vnto his Fathers will in all things that the Law required of him euen vnto the suffering of death for vs miserable sinners submitting himselfe vnto death for vs and that the most shamefull death of the Crosse This I take to be the meaning In these words then wee are to note foure doctrines touching Christ The first is touching his humiliation The second touching his obedience in his life The third is touching his death The fourth is touching his kinde of death In his humiliation I note first the person that was humbled secondly the manner of his humiliation both set downe by the Apostle when he saith he humbled himselfe For the first touching the person hence it appeareth that hee who being God and equall with the Father was now become man humbled himselfe and became c. The person then that was humbled was Christ God and man perfect God and perfect man subsisting of a reasonable soule and humane flesh And necessary it was that he who was now to worke the worke of our redemption should be both God and man man that as man had sinned so sinne might bee punished in man for so Gods iustice required God that he might be able to sustaine the grieuousnesse of the punishment due to our sinnes which should be temporall but yet equiualent to eternall paines for our sinnes being infinite and the punishment due vnto them being infinite because thereby wee had grieued an infinite God the person must needs be infinite which should pay the price of our sinnes Againe it was necessary that he should be man that he might suffer death because for sinne man had deserued death and necessary likewise that he should be God that he might be able to wrestle with the wrath of God which none else could doe but he that was God Needs therefore must he be both God and man And that he was so as by this place it is plaine Act. 20.28 so by that likewise in the Acts where the Apostle exhorteth the Elders of Ephesus to feed the Church of God which he saith the Apostle hath purchased with his owne bloud In which place he who hath purchased a Church vnto himselfe is both called God and also witnessed to be true man in that he purchased it with his owne bloud Here then we may see the hainousnesse and grieuousnesse of our sinnes and the greatnesse of our miserie by reason of them God blessed for euer must become man and God and man must be vnited into one Christ and being thus vnited must be humbled vnto the death and must pay the price of our sinnes by shedding of his owne bloud or else the euerlasting curse of Gods wrath abideth vpon vs and our portion is with the Deuill and his Angels in the lake that burneth with fire and brimstone for euer And yet what account or reckoning at all is made of sinne Surely so little that it may bee very well said vnto vs which Hosea the Prophet sometime said vnto the children of Israel Heare the word of the Lord Hos 4.1.1 ye children of Israel for the Lord hath a controuersie with the inhabitants of the land because there is no truth c. And yet what remorse of these things euen now when the whole land mourneth for them and groaneth vnder the burden of them It had not beene possible to satisfie Gods iustice for the least of our sinnes otherwise than by euerlasting death vnlesse God had become man and so humbled himselfe to suffer whatsoeuer was due for mans sinne and yet who is he that considereth in heart his sinnes to reforme the wickednesse of his way O consider this yee that forget God and grieue his holy spirit by your continuall committed sinnes lest he plucke you away and there be none to deliuer you Flie from sinne as from a Serpent Christ Iesus both God and man hath paid the price for our sinnes Let vs not therefore henceforth serue sinne in the lusts thereof but let vs glorifie God both in our bodies and in our spirits The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation which I note 1. was voluntarie 2. that both his manhood and his Godhead was abased That his humiliation was voluntarie appeareth by that it is said that he humbled himselfe As then his first humiliation when being God he tooke on him mans nature was voluntarie so his second humiliation when being both God and man he subiected himselfe vnto the law and vnto death was voluntarie How then is it said that he was made obedient for so it is read in the originall He was made obedient not of any other but of himselfe neither forcedly but willingly he made himselfe obedient euen as willingly hee humbled himselfe Now for the other point that Christ was abased and humbled both according to his Godhead and his manhood 1. For his manhood it doth appeare in that it was made subiect to the infirmities of mans nature as also to the miseries and punishments which were due vnto man for sinne 2. for his Godhead it was
also abased not as it is considered in it selfe for so it is immutable but in respect of the vaile of the flesh vnder which it was so couered that it lay hid from the first moment of Christ his incarnation to the time of his resurrection without any great manifestation of his power and maiestie therein Did he then who was both God and man thus voluntarily humble himselfe in his Godhead and in his manhood did he so abase himselfe that he would be borne in a cratch conuerse with poore fishermen eat and drinke with Publicans and sinners be baptized of Iohn be tempted of the Deuil wash his Disciples feete and as a Lambe before the shearer so not open his mouth What should this teach vs my brethren Euen willingly to submit our selues one vnto another and all of vs to decke our selues inwardly with lowlinesse or minde If abundance of wisdome and knowledge if greatnes in honor and dignitie if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe his name was wonderful counseller the mighty God the euerlasting father the prince of peace to him did belong all honor and glory in him were hid all the treasures of wisdome knowledge of his fulnesse haue all we receiued grace for grace yet for all this he thus humbled himselfe willingly as yee haue heard Let not therefore the conceit of wisdome and knowledge in our selues let not the conceit of our wealth and riches of our preferments and honors of our birth and friends cause vs to swell with pride of our owne gifts or to lift vp our selues aboue our brethren to disdaine our inferiors let not these be any staies why â—ere should not be in vs the same mindes that was in that â—hrist Iesus Let euery man make himselfe equall vnto them of the â—est degree and let euery man esteeme other better then himselfe â—e God resisteth the proud and giueth grace vnto the humble â—nd let this be noted touching Christ his humiliation It â—â—â—loweth And he became obedient or he was made obedient Whence I â—â—te the second point which I proposed to be spoken of to â—t Christ his obedience in his life vnto the law to fulfill the â—v For if the question be asked when and how long was â—rist obedient The Apostle answereth vsque ad mortem vnâ—â— the death not as if his death were no part of his obediâ—ce but the Apostle plainely implieth thereby that as in the 〈◊〉 of his life he was obedient vnto his Fathers will to fulfill â—e law for vs so was he obedient in his death to redeeme vs â—m death hell and the Deuill Touching his obedience vnâ—â— the law to fulfill the law the Apostle saith that when the â—nesse of time was come Gal. 4.4 God sent forth his Sonne made of a man and made vnder the law that is subiect vnto the law to fill the law And of himselfe thus our Sauiour himselfe â—aketh Mat. 5.17 thinke not that I am come to destroy the Law or the â—ophets I am not come to destroy them but to fulfill them Christ â—n was made subiect to the law and came into the world to â—â—fill the law And therefore he was circumcised the eight â—y he was represented to the Lord after the daies of Maries â—â—rification and as the text saith Luc. 2.39 all things were done for him â—â—ording to the law of the Lord. He gaue sight to the blinde â—â—de the deafe to heare the dumme to speake the lame to goe c. Es 35.5 6. â—it was so written of him He preached the Gospell to the â—re bound vp the broken hearted 61.1 2. preached deliuerance to the â—tiues set at libertie them that were bruised preached the accepâ—le yeare of the Lord c as it was so written of him He was â—uted with the transgressors though he had done no wickednesse 53.12 â—ther any deceit was in his mouth he bare the sinnes of many and â—yed for the trespassers as it was so written of him In a word â—atsoeuer was written of him in the law of Moses and in the Prophets and in the Psalmes all that he fulfilled And therefore when Iohn would haue put him backe from his baptisme he said vnto him Mat. 3.15 Let be now for thus it becommeth vs to first all righteousnesse as if he had said stay not this act of my baptizing for we must render perfect obedience vnto the Father in all things which he hath ordained Now will yee know the reason why Christ thus fulfilled the law as it was written 〈◊〉 him Gal. 4.5 The Apostle giueth it where he saith for this cause 〈◊〉 was made subiect vnto the law that he might redeeme them when were vnder the law Rom. 8.4 or as the same Apostle saith that the rightâ—ousnesse of the law might be fulfilled in vs which walke not after the flesh but after the spirit .i. that his fulfilling of the law in oâ— flesh might be imputed for righteousnes vnto the children oâ— his kingdome as well as if they had fulfilled the law in the owne persons For when as the same Apostle there speakeâ—â— by reason of our sinnefull flesh we were not able to fulfill the law and therefore must needs perish by the law then God sâ—â—ding his owne Sonne in the similitude of sinnefull flesh maâ—â— him obedient vnto the law that his fulfilling of the law mighâ— be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent and walke not after the flesh but are the spirit Againe the worke of our redemption consisted not onely in Christ his sufferings and death but in his fulâ—â—ling of the law also For the sufferings and death of Chriâ—â— considered apart from his legall obedience onely takes aâ— the guilt and punishment frees man from death and make him of a sinner to be no sinner but that he may be fully reconciled to God and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto vâ— Witnes the Apostle Rom. 3.19 where he saith As by the disobedience of 〈◊〉 man many were made sinners so by the obedience of one shall 〈◊〉 be made righteous where speaking generally of obedience bâ— meaneth Christ his whole obedience which in all his life time he performed For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores sic in obedience Christi fuit impletio legis vnde sumus iusti the transgressneâ— the law whereby we are made sinners so in the obedience of Châ—â— there was the fulfilling of the law whereby we are made iust And therefore that he might be made of God vnto vs perfect iustication and redemption besides that he suffered and died for â—s that he might free vs from sinne and death he also fulfilled â—he law for vs that so we might be made the righteousnesse
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
minde of Christ his resurrection so to awaken them â—rom the dead sleepe of sinne vnto holinesse of life More â—laine to this purpose is that of the same Apostle where he thus saith Rom. 6.4 We are buried with Christ by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life In which words most plainely ye may see how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life But in this place most worthy our consideration it is how the Apostle maketh Baptisme a resemblance of Christ his death and resurrection and so by an argument from our Baptisme proueth that we ought to walke in newnesse of life By baptisme saith the Apostle we are buried with Christ into his death that at he died for sinne so we by the power of his death should die vnto sinne againe in baptisme we are baptized into Christ his resurrection that as he was raised againe from death vnto life so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life Want yee then motiues to perswade you vnto newnesse of life Behold Christ is risen againe behold we are baptized into Christ his death and resurrection therefore we ought to walke in newnesse of life Art thou then a Christian and yâ—â— wantest thou proofe that thou oughtest to walke in newnesse of life Looke backe into thy Baptisme Wast thou not there visibly receiued into the Church of Christ and communion of Gods saints Wast thou not there sacramentally adopted into the number of the sonnes of God Was not there thy name registred amongst the children of the most high Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world the flesh the Deuill Did not thy God there make a couenant with thee that he would be thy God and thou againe with him that thou wouldest be his childe Wast thou not there sacramentally borne againe of water and of the spirit as at the first thou wast naturally borne of flesh and of bloud In a word wast thou not baptized into Christ Iesus euen into Christ Iesus dead and risen againe from the dead Wast thou not baptized into Christ his death that thou mightest die vnto sinne Wast thou not baptizeâ— into his resurrection that thou mightest liue vnto God Yeâ— men and brethren if you looke backe into your baptisme yee â—hall finde euery of these things true in euery one of you And â—herefore we bring litle children to be baptized that here they may receiue the seale of that great couenant whereby God is â—heir God and they his people that here they may be visibly â—eceiued into the Church adopted into the sonnes of God â—egistred amongst his children and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world the flesh and the Deuill that here they may be baptiâ—ed into Christ Iesus euen into the death and resurrection of Christ Iesus And want we yet a sufficient reason to perswade â—s vnto newnesse and holinesse of life Surely we want no â—ufficient reason to perswade vs but yet this reason is not suffiâ—ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices and cry daily Eph. 5.14 Awake thou that â—eepest and stand vp from the dead and Christ shall giue thee life They may cry till their hearts bleede within their bodies nay â—hey may cry till the breath goe out of their bodies Know yee â—ot that all yee that are baptized are baptized into Christ his death and into Christ his resurrection that yee might die vnto sinne â—nd liue vnto God But who doth heare Whose hearts are â—o pricked that they cry Men and brethren what shall we doe Sound a trumpet in a dead mans eares he moues not he â—eares not And surely so dead are we in our sinnes that how â—owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and â—olinesse of life yet we heare it not we are not at all moued â—herewith O my brethren the very meditation of our bapâ—isme with our selues and the seeing of the same administred vnto others should sufficiently preach vnto vs mortification â—rom dead workes and sanctification in holinesse of life â—specially baptisme being so notable a resemblance of Christ â—is death and resurrection as that it doth most liuely repreâ—ent vnto vs 1. our remission of sins by the death of Christ â—n that our soules are so clensed by the spirit from the filthines â—f sinne euen as the filth of the bodie is washed with water â— our regeneration and new birth by the power of his resurâ—ection in that after the washing by the spirit wee rise againe cleansed by the same spirit Let these things men and brethren sinke deepe into your soules Let the meditation of your baptisme call to your remembrance the death and resurrection of Christ and let all these stirre you vp vnto neâ—nesse and holinesse of life that as he was exalted rising from death vnto life so yee may be exalted rising out of your sâ—â—â— to liue in righteousnes and true holinesse The second thing which Christ his resurrection may teach vs is that our bodies also howsoeuer they be turned into duâ—â— torne of beasts or deuoured of fishes yet shall rise againe at that day For his resurrection is a most certaine and sure pledge of our resurrection and therefore is he called the first fruits of them that sleepe because as in the first fruits which were offered by the law 1 Co. 15.20 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection But yet this withall thou must note that vnlesse thou haue part in the first resurrection thou shalt neuer haue part in the second .i. vnlesse thou first in this life rise from sinne in newnesse of life thou shalt neuer rise againe after this life into glory but onely vnto euerlasting condemnation which is called the second death Vnto you therefore I say as Paul spake to the Romanes If the spirit of Christ that raised vp Iesus from the dead dwell in you Rom. 8.11 then he that raised Christ from the dead shall also quicken your mortall bodies And by this yet know that the spirit of Christ dwelleth in you if yee mortifie the deeds of the flesh by the spirit and walke after the spirit iâ— newnesse and holinesse of life O striue to haue your second resurrection into glory assured vnto you by your first resurrection in newnesse of life Blessed and holy is he that hath pâ—â— in the first resurrection Apec 20.6 for on such the second death hath no
powâ—â— such enter not into condemnation but haue their part in the second resurrection LECTVRE XXX PHILIP 2. verse 9 10. And giuen him a name aboue euery name that at the name of Iesus should euery knee bowe c. ANd giuen him a name c. Where we are not to vnderstand that God gaue vnto Christ after his resurrection any new name which he had not before For as before so after and as after so before he was and is called the wisdome of God the power of God the true light at the world faithfull and true holy and iust â—he Apostle and high Priest of our profession a Priest after â—he order of Melchisedech the Sauiour of the world the Prince of peace the Mediator of the New Testament the â—ead of the Church the Lord of glory Iesus Christ the â—mage of the Father the Sonne of God and God neither had he any name after his resurrection which he had not beâ—ore But by a name is to be vnderstood in this place glory â—nd honor and maiestie and dominion ouer all things creaâ—ed as the same word is elsewhere vsed Eph. 1.21 Ephes 1.21 So that when it is said that God hath giuen him a name aboue euery name â—he meaning is that God hauing raised vp Christ Iesus from â—he dead hath so highly exalted him in the heauenly places â—hat he hath giuen him all power both in heauen and earth â—ll dominion ouer all creatures whatsoeuer and the same glory which he had with him from the beginning so that now he â—eigneth and ruleth with him King ouer all and blessed for euer Now this power dominion and glory wherevnto Christ Iesus after his resurrection was exalted is further opened and expressed by the Apostle 1. By that subiection and worship which all things created now owe and at length shall yeeld vnto him in these words that at the name c. 2. By that acknowledgement whereby all creatures now ought and at length shall confesse that Iesus Christ is the Lord vnto the glory of God the father in these words and that euery tongâ—â— c. The summe then in briefe of the Apostle his meaning iâ— these words is this that God hauing raised vp Christ Ieâ—â—â— from the dead hath crowned him with such honour and glory aboue all creatures in heauen or in earth or vnder the earth that they all doe or shall bowe vnto him be subiect vnder his feete and acknowledge that he who was cruelly diâ—dainefully and dispitefully handled and crucified is King and Lord and God blessed for euer vnto the glory of God the Father In these words therefore I obserue 4. principall points 1. The great honour and glory wherwithall Christ was croâ—ned after his resurrection and ascension set downe in these words and giuen him a name c. 2. The subiection and worshippe which all creatures owe and at length shall yeeld vnto him set downe as a branch and an end of hit glorification it these words that at the name c. 3. The confession and acknowledgement of all creatures that Iesus Christ crucified is the Lord ouer all and that all power belongeth to him both in heauen and in earth set downe as an other branch and end of his glorification in these words and that euery tongue c. 4. The issue of the whole which is that the whole glorification of Christ redoundeth to the honour of God the Father set downe in these words vnto the glory c. Touching the 1. point viz. the great honour and glorie wherewithall Christ was crowned after his resurrection which our Apostle here signifieth by the name which God gaue vnto him aboue euery name the Apostle to the Hebrues giueth most euident testimonie thereunto Heb. 2.9 when he saith But we see Iesus crowned with glorie and honour which was made a little inferiour to the Angells that he might suffer death as if the Apostle should haue said that Iesus which in no sort tooke on him the nature of Angels but the nature of man euen flesh bloud and mortalitie to the end that he might suffer death for our sinnes he now being raised from the dead is crowned with honour and glory euen vnto him is giuen the excellencie of all dignitie farre aboue all things created whatsoeuer The â—â—me also is further confirmed by the testimonie of our Apoâ—â—le to the Ephesians where he saith Eph. 1.20 That God raised vp Christ â—esus from the dead and set him at his right hand in the heauenly â—laces farre aboue all principality and power and might and doâ—ination and euery name that is named not in this world onely 21. but â—lso in that that is to come c. Where the Apostle most plainâ—y sheweth how highly Christ was exalted aboue all creatures whatsoeuer after that God had raised him from the dead Now â—f ye aske me what was that maiestie and excellencie of digniâ—e whereunto Christ was exalted after his resurrection I anâ—were that it was that glory wherewithall Christ before his pasâ—ion praied to be glorified when hee thus praied Ioh. 17.5 glorifie mee â—hou father with thine owne selfe with the glorie which I had with â—hee before the world was The glory then whereunto Christ was exalted after his resurrection was his owne glorie that â—lory which he had before his incarnation euen before the â—orld was with his father that glory which he had when beâ—ng in the forme of God hee thought it no robberie to be eâ—uall with God For we know that he was heard in all things â—or which he praied of the Father so that hauing praied for â—hat glory which he had from the beginning with the Father â—he glorie whereunto he was exalted was his own glorie which â—e had with the Father from the beginning Now if yee aske â—ne againe what glorie this was which he had with the Father â—rom the beginning I answer that it was all power both in heaâ—en and in earth For so our Sauiour himselfe after his resurâ—ection from the dead said saying Mat. 28.18 all power is giuen vnto me in â—eauen and in earth where by all power is meant all authoriâ—y all soueraigntie ouer all things created both in heauen and â—n earth so that both the Angells are his ministring spirits â—nd with his word he commandeth the foule spirits and they obey him and of all men it is true that vnto one he saith go â—nd he goeth and to another come and he commeth Thus â—hen it appeareth that Christ after his resurrection both was highly exalted vnto all honour and glorie and that his glory was and is that absolute Lordship and soueraignty which hee hath ouer all creatures in heauen and in earth Yea he was exalted vnto that glory which he had with the father before the world was If now againe it be demanded whether Christ were exalted vnto this glory and dignity according to both his natures both his Godhead and his mâ—nhood I answere
were â—nder the law and as the same Apostle saith to the Romanes Rom. 8.4 That the righteousnesse of the law might be fulfilled in vs. Seeing â—hen it was for vs that Christ was humbled and that hee was obedient vnto the law and vnto the death great reason it is â—hat his humility and obedience should be a sufficient motiue to perswade vs vnto humilitie and obedience in the whole course of our life Should it bee my brethren a sufficient motiue vnto vs and why is it not Why it is not I know not but that it is not euery man seeth it Our high concâ—â—â—â—â— our selues whether it be of our wisedome or of our riche or of our honour our contentions and vaine-glory our delight in our owne waies and our neglect to walk in the waieâ— of the Lord these and the like testifie vnto our faces that Christ his humility and obedience little preuaile with vaâ—â— perswade vs vnto these holy duties O my brethren let this be an healing of our errour So often as wee heare or read that Christ thus humbled himselfe for vs that he became man for vs that he bare our infirmities that he was led as a sheepe vâ— to the slaughter for vs that he made his soule an offering for our sinne and that he made his graue with the wicked in his death for vs let these be so many remembrancers vnto vs to plucke downe our proud peacockes feathers to put away wrath contention pride vaine-glory and in all meeknesse of minde to submit our selues one vnto an other and all of vâ— vnto our God So often as we heare or read that Christ became obedient vnto his Father in all things that the law required of him that he fulfilled all righteousnesse and neuer gaue ouer to doe the will of his Father till hee had tasted and drunke of deaths cuppe and all for vs let this suffice to slâ—â— vs vp to walke in all dutifull obedience vnto our heauenly Fathers will Yea let vs thus hereupon resolue with our selues and say vnto our owne soules hath the sonne of God my Christ and my God vouchsafed to descend from his high throne of glory to be clothed with my flesh and my skinne to suffer hunger cold pouerty and manifold tentations for mee to be slaundered reuiled buffeted spit vpon condemned nailed on the crosse and to be buried for me and shall beare my selfe aboue my brethren shall I walke with a stâ—â—â— necke and disdaine my inferiors or shall I not make my selfe equall to them of the lowest degree and passe the time of my dwelling here in feare and in all lowlinesse of minde Hatâ— the sonne of God my Christ and my God fulfilled all righteousnesse done his fathers busines and yeelded all obedience vnto his father for mee and shall I kick against him with â—e heele shall I draw my necke from vnder his yoke and reâ—â—se to walke in the waies of his lawes or rather shall I not â—nforme my selfe in all obedience to his holy will and doe at which is good and right in his eyes This vse wee should â—ake of Christ his humility and obedience vnto his father â—â—d to this end he maketh it the ground of his exhortation in is place It followeth Wherefore my beloued The 2. thing which I obserued in â—ese words of the Apostle was his kinde and louing entreaâ—e of the Philippians signified in that he calleth them his beâ—â—ued Which kinde entreatie of them he vseth the rather to â—inne them to harken vnto his exhortation Here then is a â—te for vs whom God hath set apart vnto the holy worke of â—s ministery to wit that we should not onely bee carefull to struct them that heare vs in the wholesome words of truth at that likewise we should seeke in all kinde and louing sort â— winne them vnto that wherein we doe instruct them Hereâ—pon are those kinde and louesome speeches so often vsed in â—e writings of the Apostles my brethren my beloued my babes â— little children dearely beloued deare brethren I beseech you â—ethren by the mercies of God and the like Not to speake of â—ther places this one place of our Apostle might suffice sufâ—â—ciently to instruct vs in this lesson where the Apostle doth â—ot onely exhort the Philippians to walke in the way of godliâ—esse with humblenesse of mind and in obedience vnto God â—nd strengthen his exhortation both by the example of their â—wne former obedience and by the example of Christ his â—umility and obedience but in all kinde and louing sort hee â—roposeth his exhortation calling them his beloued that so â—e might the rather winne them to harken to his exhortation or euen so the dispensers of God his holy mysteries should â—ot onely labour in a godly care to teach them that heare â—hem the words of truth in all euidence of the spirit and to â—onfirme and strengthen the same out of the sacred worth of â—ruth but further they should seeke with all kinde speaches â—nd in all louing manner to lead them foorth vnto the waters of comfort and to bring them vnto Christ Iesus And here happily a man that should long beate vpon this point and to large it to the full might haue great applause in many place especially there where the exception against their Teacher iâ— that he is too sharpe and that hee presseth the iudgement of God against sinne too sore and too vehemently Here theâ—â— I beseech you a lesson for you that are hearers our of thiâ— place As we that are the ministers of the Lord for your comfort are hence taught to striue in all kinde and louing sort to bring you vnto Christ Iesus so you that heare vs are likewise heâ—â—â— to learne so to cary your selues as that we may speak vnto you as vnto our brethren and vnto our beloued If the loue â— God be not in you indeed how can wee speake vnto you a vnto our beloued If your honour not God nor keepe his commandements how can we speake vnto you as vnto 〈◊〉 children If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can wee speake vnto your as to oâ— brethren Nay I say more vnto you if ye know not vs that labour amongst you and are ouer you in the Lord and adâ—â—nish you if ye haue vs not in singular loue from our works saâ—â— how can we speake vnto you as vnto our beloued If when 〈◊〉 labour to beget you in the faith and to present you before God blamelesse in that day you either stoppe your eares the voice of our charming charme we neuer so wisely or speak euill of vs as of euill doers can wee speake vnto you as vâ—â— our babes and little children If you embrace not the trâ—â— which we preach vnto you but rather hate vs for the message which we bring vnto you can we speake vnto you as vnto on deare brethren Nay certainely if yee will haue vs to coâ—â— vnto you
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
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
blessed Apostle Paul who hath registred such a dangerous fight in himseâ—fe betweene the flesh and the spirit that it made him cry out O wretched man that I am Rom 7.24 who shall deliuer me from the bodie of this death And yet because in his inner man and in his spirit he delighted in the law of God he addeth immediatly in the next words following 25. I thanke my God through Iesus Christ our Lord to shew that in the strife the flesh tooke the foyle he by the power of his Lord Christ did stand The assaults of the flesh made him to cry O wretched man c. and the conquest of the spirit made him to adde I thanke God c. Such a strife fight the blessed Apostle had in himselfe and such a strife fight all the children of God haue within themselues this striuing in them is a witnes vnto them that they are the sonnes of God For to turne a litle aside vnto the sonnes of Belial children of disobedience what strife or fight at all is there in them betwixt the flesh and the spirit what denying of vngodlines and worldly lusts what care to subdue the flesh vnto the spirit what flying of the corruptions which are in the world through lusts what loue of God or good men what desire to liue soberly righteously and godly in this present world is in them at all Nay contrariwise they delight in vnrighteousnes sell themselues to worke wickednes they commit sin euen with greedines gladly giue their members seruants to vncleannes and to iniquitie to commit iniquitie they hate to be reformed and cast the word behind their backs they refuse to hearken to instruction and stop their eares at the voice of the charmer charme he neuer so wisely And therefore the Apostles calleth them a naughty and crooked nation because they quite peruert the straight waies of the Lord giuing their members as weapons of vnrighteousnes vnto sin which should be giuen as weapons of righteousnes vnto God So farre they from striuing against sin and from a desire to walke holy without blame Onely they that are the sonnes of God feele this strife and this desire within themselues and this very strife against sin and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God Thus then yee see what should be our studie in the whole course of our life to wit as that we may be blamelesse that we may be pure so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue Ye see likewise how this may be known not vnto others only but vnto our selues both vnto our selues others euen by the spirit of sanctification Rom. 8 16. which both witnesseth vnto our spirits that we are the sonnes of God and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others And howsoeuer our sanctification here in this life be vnperfit yet yee see that our very striuing against sinne and our desire to be holy and without rebuke plainely doth and may shew both vnto our selues and vnto others that we are the sonnes of God Comfort then thy selfe ô thou afflicted soule whosoeuer thou art that so gronest vnder the burthen of thy sinnes that thou wantest this sweet comfort of thy soule For tell me doest thou feele in thy selfe a striuing against sinne art thou touched with remorse and compunction of heart for thy sinnes doest thou desire to lead a life according to Gods will and hast thou a longing after this comfort that thou art the childe of God Whatsoeuer be thine infirmities how crimson-died so euer thy sinnes be whatsoeuer doubts else thou callest yet doubt not thou art the sonne of God and vnto thee belongeth the inheritance of the sonnes of God For it is the spirit euen the spirit of sanctification that filleth thy heart with good desires with desire to flie that which is euill Phil. 1.6 and with desire to doe that which is good and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ when thou shalt be crowned with glory and immortalitie in the highest heauens As for the wicked and vngodly of the earth which wallow in their wickednesse and make a mocke of piety and religion which haue not God in all their thoughts nor make mention of his name with their lips vnlesse it be to blaspheme and dishonor his holy name they haue no part in this comfort this reioycing in the spirit belongeth not vnto them But for vs beloued let vs labour and striue to haue this comfort sealed vnto our soules that we are the sonnes of God by our striuing against sinne and our carefull endeuour to walke without rebuke Yea let vs so looke vnto our steps and take heede vnto our waies let vs so decline the pleasures of sinne and delight our selues in the law of the Lord that men seeing the mortification of our earthly members and the integritie of our conuersation may haue nothing concerning vs to speake euill of but may say that God is in you indeede and so may glorifie him in the day of visitation Yea but yee will say againe vnto me how can we thus liue Is it not a naughty and crooked nation a froward and wicked people with whom we liue Can a man touch pitch and not be defiled therewith or walke amongst thornes and not be pricked therewith True wee liue amongst wicked men whose hearts are set on mischiefe euen as the Apostle here saith that the Philippians liued in the middest of a naughty and crooked nation Yet the Apostle yee see writeth vnto them to walke so both before God and with their neighbour that they might be blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Which teacheth vs thus much that howsoeuer the whole wolrd lieth in wickednes as the Apostle speaketh 1 Ioh. 5.19 yet may we liue in the world and amongst the enemies of the light as children of the light and as the sonnes of God shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people that so being separated from them they might not be defiled with their vncleane conuersation whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught crooked nation There is great danger indeed that we shall be defiled with pitch if we touch it that we shall be pricked with thornes if we walke in the middest of thornes Proofes hereof there are too too many in all places Ioseph being caught in the waies of
the starres likewise which haue their light from the Sunne doe the like The like also must the sonnes of God doe That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse whether it bee the light of the knowledge of Gods will reuealed in his word or the light of the spirit of sanctification all the light that is in them they must communicate to the benefit of their brethren doing good vnto all and turning many vnto righteousnesse And albeit the Ministers of Christ and dispensers of Gods holy mysteries ought especially to be such lights as now wee speake of holding out the word of life vnto others and turning many vnto righteousnesse both by word and by example of life yet wee see that also all the faithfull children of God ought to be such lights as hauing the word of life in them shew plainly that they haue it in that the fruit thereof breaketh forth in them sometimes in word and alwayes in example of life vnto the benefit of their brethren The word of life must be hid euen in the hearts of all the sonnes of God and it they must hold out in holinesse of life and good example vnto their brethren Yea what so generall No exception of country-men of artificers of simple women of poore labourers Must all be lights holding forth the word of life This surely is rather for scholars and Ministers and learned men whose imployment is in that studie and who make that their profession Belike then the Apostle was deceiued for by the Apostle it doth plainly appeare that all the sonnes of God should be lights holding forth the word of life so that from the word of life hid in their hearts as from the root should spring all the fruits of that light which they should communicate vnto the benefit of others True it is that as one starre differeth from another in glory so amongst the sonnes of God some are more cleare and bright shining lights than others some better instructed and taught in the word of life than others for some are ordained to teach some to be taught some by hearing only some both by hearing and reading grow vp in the knowledge of the word of life Yet still this is true that in all the sonnes of God there should be some measure of the knowledge of the word of life whereof they should make shew at least in holinesse of their life and integritie of their conuersation whereby they might draw others vnto God And as it should be so it were to be wished it were But so farre are we from holding out the word of life in holinesse of life vnto others that by our prophanenesse and wickednesse a great many of vs shew plainly that the word of life is not in vs. How ready wee are euery one of vs to runne with another vnto mischiefe to spend the time one with another in excesse and riot and vnthriftinesse to deceiue oppresse wrong reuile and shame one another if wee can hee seeth little that seeth not Againe how slow wee are to prouoke one another to godlinesse and good workes to draw one another out of the snares of the deuill that wee be not taken and holden therewith to stirre vp one another vnto peace and loue and meeknesse and temperance and patience and almes-deeds and brotherly kindnesse and other such like fruits of the spirit who seeth not that seeth ought And if these things be so how can wee thinke that the word of life is in vs Certainly where it is it maketh the man of God so to abound in euery good worke and so to hate euery worke of the flesh so to shine in himselfe and likewise to giue light vnto others that it doth easily appeare that God is in him indeed Take heed therefore lest the light which seemeth to be in you be indeed darknesse Haue light in your selues and communicate the light that is in you one with another Hate the sins of vnfaithfulnesse and the workes of darknesse both in your selues and in others Prouoke one another to godlinesse and to good workes and hold forth the word of life in all holinesse of life one vnto another Remember that yee are lights walke therefore as children of the light It is a title wherein the ministers of Christ Iesus doe worthily glorie that they are the lights of the world Yee see that not they alone but yee also are lights of the world if yee bee the faithfull children of God Striue herein to bee as neere vnto thy God as thou canst that so thy light may shine that there bee no darknesse at all in thee and make it a great part of thy studie and delight by the light that is in thee to bring others out of darknesse into light And let this suffice to bee spoken touching this honor giuen to the saints of God that they are called lights and touching the qualities required in these lights namely that they haue light in themselues and that they communicate it vnto others The last thing which I note in these words is the glorious title giuen vnto the word of God The word of God and the Gospell of Iesus Christ ye see is heere caled the word of life So likewise Peter calleth it when he saith vnto Christ Master Ioh 6.68 to whom shall wee goe Thou hast the words of eternall life So likewise the Angell calleth it where hauing brought the Apostles out of prison hee saith vnto them Goe your way Act. 5.20 and stand in the Temple and speake to the people all the words of this life Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life are many As first it is called the word of life because by it wee are begotten and borne againe vnto a new life euen a spirituall life in Christ Iesus as the Apostle Peter witnesseth saying 1 Pet. 1.23 Loue one another with a pure heart feruently being borne anew not of mortall seede but of immortall by the word of God Secondly it is called the word of life Rom. 1.16 2 Cor. 2.16 because it is the power of God vnto saluation vnto all them that beleeue and the sauour of life vnto life in them that are saued as witnesseth the Apostle Thirdly it is so called because therein Christ which is our life and who is properly called the word of life is preached and offered vnto vs together with all the benefits of his blessed death and passion Lastly it is so called because it is the lanterne vnto our feet and the light vnto our steps to direct vs in the right way that leadeth to eternall life and saluation Here must all other writings in the world whatsoeuer stand backe No word of life but this nay indeed no word but this for no mans writing whatsoeuer was euer called the word Only the word of God that is the word and that is the word of life I
place to be willing to giue vp his life for them Joh. 10.11 The good shepheard saith our Sauiour giueth his life for his sheepe Christ himselfe was indeed this good shepheard here spoken of who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne how we should approue our selues to be good shepheards Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers persecution and banishment stripes and imprisonments yea the losse of life it selfe must rather bee indured then their saluation be neglected What then are wee simply to giue vp our liues for our flockes What if they be such as will bee glad thereat and rather then faile will themselues persecute vs yea and take our liues from vs Such sheepe indeed there are as persecute their shepheard and desire if they can to make him wearie of his life But this is that which now from our Apostle we teach that if our death may bee for the enlarging of Christ his kingdome and for the confirmation and encrease of their faith vnto whom we haue preached the Gospell then we are not to loue our liues vnto the death What then because our death may be for the confirmation of their faith are we to offer our selues vnto death Nay wee may not seeke death nor willingly runne our selues into danger But if the will of the Lord be such that by our bloud wee seale that testimony which we haue giuen to Christ Iesus and so confirme our brethren in the things that they haue heard and learned by our ministery we are not to shrinke at it but willingly to embrace it Yea but the cuppe of death is bitter how then can we be glad and reioyce in it True happily we should not greatly reioyce in that violent and vntimely death being considered in it selfe But knowing that our bloud is the seede of the Church and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution And thus our Sauiour by precept hath taught vs to doe saying Mat. 5.11.12 Act. 5.41 Blessed are yee when men reuile you and persecute you c. reioyce and bee glad for great is your reward in heauen Thus the Apostles likewise haue taught vs by example who when they had bin cast in prison and afterwards beaten departed reioycing that they were counted worthy to suffer rebuke for Christ his name As they by precept and example haue taught vs so ought wee to reioyce in tribulations and persecutions to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued Should then the saluation of your soules and the confirmation of your faith be so deare vnto vs euen dearer then our owne liues How ought ye then to be affected towards vs and our ministerie It was a notable testimonie that the Apostle gaue vnto the Galathians Gal. 4.15 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies and haue giuen them to him Nothing more deare then their eyes and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake that they would haue giuen him their very eies to haue done him good Shall I say that ye ought to be thus affected towards vs I say not so but I say that ye ought so to thinke of vs as of the ministers of Christ and disposers of the secrets of God Yee ought to thinke of vs as of the Embassadors for Christ and that we pray you in Christs stead as though God did beseech you through vs. In a word if we ought to lay downe our liues for our sheepe our sheepe ought to heare our voice And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought then would we heare his voice and obey him and follow him we would reuerence and regard him for the truths sake which he preacheth It is said of Lydia that when she had heard Paul preach and the Lord had so opened her hart that she belieued the things that Paul spak she was so desirous that Paul and those that were with him should come into her house and abide a while with her that she neuer left them till she had constrained them Act. 16.15 If yee haue iudged mee to be faithfull to the Lord saith she come into mine house and abide there and she constrained vs saith Luke It seemes besides other purposes which shee had that she thought her house would be the better if she might get them into it Not many Lydiaes I wish we might haue such hearers as Peter had that when they had heard vs would be pricked in their hearts and say vnto vs men and brethren what shall we doe Act. 2.37 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts and digest it in their soules Our desire is as I said ere while that our labour in the word may not be vnto you in vaine but that by our ministery we may offer you vp as liuing sacrifices holy and acceptable vnto God If we ought not to spare our liues vnto the death for you yee ought so to heare the word of vs that yee grow vp in faith and loue and euery good worke If wee ought to poure out our bloud for an offering for you for the confirming of your faith ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God that so our soules may be poured out as a drinke offering vpon the sacrifice of your faith For both these are implied here in our Apostle Wee heare what Pastor and people should doe and wee see in daily experience what they doe euen both so little answerably vnto that they should doe that it may be as truly now said as it was in the Prophets time like Pastor like people But I will not now stand farther to open and cut vp these soares Consider only in a 〈…〉 me I beseech you a reason which mee â—hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe If ye marke it both the obedience of their faith which are gained vnto Christ by the ministerie of the word and likwise the martyrdome and death of those that giue their liues for their sheepe are by a borrowed speech called sacrifices and offerings Though I be offered there the Apostle his death is called an offering vpon the sacrifice and seruice of your faith their faith whereunto by his seruice and ministery they had
obeyed is called a sacrifice Now what sacrifices be these These be the sacrifices of the new Testament these bee liuely sacrifices and holy and acceptable vnto God and these together with the sacrifice of praise and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God An end of all other sacrifices was then when Christ cried vpon the crosse it is finished These onely remaine and these are our reasonable seruing of God How should not this stirre vp both Pastor and people to doe that they should In the Pastor his burning zeale to giue his life for his people in the people their obedience of faith by the ministery of their Pastors are their holy and Christian sacrifices and their reasonable seruing of God And these sacrifices are now no lesse to be offered by vs in the new Testament then were those sacrifices of beasts and other like things to be offered in the old Testament and surely are farre more acceptable vnto God then were they But I promised only to speak of this in a word Now a word likewise of that that followeth For the same cause c. In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacrifice of their faith As he would be glad and reioyce with them if their faith should be confirmed by his death so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith What then must we be glad and reioyce when our best Pastors and teachers are taken from vs Did not the Church well when Steuen was stoned to death Act. 8.2 to make great lamentation for him Yes no doubt they did well and whensoeuer the Church is depriued of any worthy member especially of any worthy Pastor and Teacher there is iust cause of great sorrow And the Apostle alloweth a moderation in lamenting for the dead so that we sorrow not as they that haue no hope 1 Thes 4.13 And it was a part of Iehoiakims plague that he should be buried like an Asse and none to make lamentation for him The meaning then is not that we should reioyce and be glad and not mourne simply at the death of our best Pastors and Teachers but that wee should bee glad and reioyce at the fruite which comes to the Church by their death if they suffer martyrdom for the confirmation of the brethrens faith For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached this should both make vs reioice that God giueth such strength vnto his Saints and likewise confirme vs in the faith of Iesus Christ and further animate vs patiently to endure whatsoeuer tribulations for Christ his sake The Apostle himselfe would not no doubt reioyce simply in his suffering and death but in that onely thereby God should be glorified and Gods children strengthened So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants and racked and martyred but in that God vouchsafeth thus to conforme them to the image of his sonne and to make their bloud the seede of the Church so that thereby both the faith of them that are already in the Church is confirmed and others likewise are brought vnto the faith Here only wee are to looke to this caueat that we do not iudge of a martyr only by his suffering but further by the cause of his suffering For not the suffering but the cause of his suffering makes him a Martyr If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome And in his death we are so to reioyce as already ye haue heard Thus farre of the reasons enforcing obedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde LECTVRE XXXIX PHILIP 2. Verse 19.20 And I trust in the Lord Iesus to send Timotheus shortly vnto you that I also may be of good comfort when I know your state c. AND I hope in the Lord Iesus In this latter part of this Chapter the Apostle his desire is to comfort the Philippians and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation as it appeareth they did ex vers 15. but that they should grow forward from grace vnto grace that when hee should heare of them he might heare of them to his comfort To comfort them therefore he 1. promiseth to send Timothy vnto them a man whom themselues knew to bee a faithfull minister of Christ Iesus and to loue them sincerely 2. He putteth them in hope of his owne comming shortly after vnto them 3. He telleth them that now he sendeth their faithfull minister Epaphroditus vnto them and the causes why By all which things as the Philippians were iustly to be comforted so were they so many caueats to warne them that neither Timothy nor hee nor Epaphroditus might finde any cause of griefe or discomfort amongst them when they should come vnto them In his promise to send Timothy vnto them I note 1. his promise to send him 2. the reason why he sent him rather then any other In his promise 1. I note the holy limitation thereof 2. The promise 3. The end of sending him Touching the 1. Paul doth not absolutely promise to send Timothy vnto them but saith he I hope in the Lord Iesus c. It is to bee vnderstood that at this time when the Apostle wrote these things he was in prison at Rome where Timothy ministred vnto him and serued him in such things as he needed Now it seemes he was in hope shortly to bee deliuered out of prison and then his certaine resolution was first to send Timothy vnto them and then shortly after himselfe to come vnto them But how the Lord would dispose of these things he knew not Onely hee knew that the heart of Nero who had cast him in prison was in the hand of the Lord Iesus to dispose of as seemed best to his godly wisedome and so he loued them that he hoped the Lord Iesus would deliuer him out of prison and bring him vnto them Because therefore he knew not certainely how it would please the Lord to dispose of these things hee doth not absolutely promise to send Timothy vnto them but inasmuch as his loue to them made him to hope the best hee saith I hope in the Lord Iesus c. The lesson which hence wee haue to learne is this in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus not resolutely to set down this or that will I doe but with these or the like conditions and limitations I
he wept and was much troubled for him Well then Epaphroditus and the Philippians might be full of heauinesse each for other in regard of that loue and tender affection which they had each to other and yet might they well both acknowledge the prouidence of God in his sicknesse which was the cause of heauinesse each in other To the point in generall in one word I say that in that loue which we beare and ought to beare one towards another we may be sorry one for the things that befall vnto another albeit we know certainely of the prouidence of Almighty God therein yet so in loue one towards another we must be sorrowfull one for another that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull because we know that all things worke for the best for Gods children LECTVRE XLIV PHILIP 2. Verse 27. And no doubt he was sicke very neere vnto death but God had mercy on him and not on him only c. AND no doubt he was sicke c. In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes that it was no vaine or false reporte but a very true reporte and secondly hee signifieth his recouerie and restoring vnto health That the report which they had heard was true the Apostle doth assure them first affirming his sicknes and no doubt hee was sicke and then the extremitie of his sicknes very neare vnto death In the signification of his recouerie and restoring vnto health which is in the next words the Apostle 1. setteth downe the cause of his recouerie which was Gods mercie but God had mercy on him 2. The extent of Gods mercie herein which was not to Epaphroditus alone but to Paul also and not on him onely but on mee also 3. The cause why the Lord in mercy to Paul also restored him vnto health to wit least he should haue sorrow vpon sorrow i. least his sorow which hee had by his owne bonds and imprisonment should be increased by the death of Epaphroditus their Minister least I should haue sorow vpon sorow The words need no farther opening or explicating being in themselues easie enough to be vnderstood Let vs therefore now see what notes and obseruations we may gather hence whereof wee may make some vse vnto our selues 1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ a painefull Minister of the Church one whom the holy Apostle made that reckoning of that hee called him his brother his companion in labour his fellow-souldier was sick and that very sore sicke Whence I gather this obseruation that the children of God and most faithfull seruants of Iesus Christ are subiect as vnto many miseries and troubles and infirmities of this life so vnto sicknesse and diseases of the body How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his promise to send him vnto the Philippians vers 19. And how subiect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him 1 Tim. 5.23 where he aduiseth him to drinke no longer water but to vse a little wine for his stomachs sake and for his often infirmities Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place Nay what childe of God freed or exempted from bearing of this crosse and drinking of this cuppe What shall wee say then Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked Or doth the Lord lay the rodde of his wrath wherewith he punisheth the wicked vpon his owne children and faithfull seruants True it is that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest where the Lord hauing made great promises of blessings vnto them that obey his commandements afterward threatneth curses and plagues vnto them that will not obey his voice and keepe his commandements And amongst other of those plagues which the Lord would bring vpon them Deut. 28.2.3.15 it is said the Lord shall smite thee with a consumption and with the feauer and with a burning ague and with a feruent heate c. Where ye see plainely that consumptions and feauers and hot-burning agues and such like diseases are reckoned among those plagues and roddes of his wrath wherwith he punisheth the sinnes of that Land 22 or that Countrie or that towne or that people whatsoeuer that wil not hearken vnto his voice nor obey his commandements And may we not iustly feare that the Lord hath taken this rodde into his hand and already begunne to punish vs therewith Looke vnto the disobedience and rebellion and neglect of walking in the waies of Gods commaundements that is generally amongst vs and see whether wee haue not giuen him cause to take this rodde and to punish vs therewith Againe looke vnto such hot agues vnto such sharpe and strange and pestilentiall diseases and sicknesses as are now generally amongst vs and see whether hee haue not begunne to doe with vs as he threatned in his law Surely for our sinnes euen because wee haue not obeyed his voice and done after his commaundements he hath taken his rodde and already begunne thus to punish vs therewith And this rodde of his wrath as wee our selues may see he doth lay euen vpon his owne children and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth but yet with this difference Vpon the vngodly he layeth this rodde of his wrath in wrath and displeasure to render vnto them according to the wickednesse of their waies the same rodde also he laieth vpon his children not in wrath but in loue to reforme them and to reclaime them from the wickednesse of their waies Vpon the vngodly he layeth this rodde and the stroke thereof enrageth them against God so that in their sicknesse they are not onely with out all comfort and patience but like vnto cursed Caine they crie my sickenesse is greater then I am able to beare why am I thus what a seuere iudge is this that lieth his hand so heauily vpon me the same rodde also hee lieth vpon his children but he giueth them patience vnder the rodde and strength to beare whatsoeuer he laieth vpon them so that in their sicknes they are comfortable both in themselues and vnto others So that albeit the same rodde lye vpon both yet doth God lay it vpon them with great difference Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his children why his children are visited with sicknesse One reason is as
But we see he vsed no such speech but as it pleased the Lord to vse these meanes in restoring him to health so he with all thankfulnes vsed the meanes and was restored vnto health Let vs therefore know that it is the Lord onely that deliuereth from death and restoreth vnto life and health and that this he doth sometimes without meanes and most commonly by meanes Let vs therefore in the bed of our sicknesse call vpon the Lord and let vs not neglect the meanes which he hath ordeined for the recouerie of our health Let vs onely trust in the Lord and let vs know that if the meanes be helpfull vnto vs it is because of the Lord his blessing vpon them He blesseth the meanes and therefore we are healed by the meanes so that he healeth and therefore we are healed Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sicknesse and restore vs vnto health This is not for any thing in our selues but for his owne mercies sake as the Apostle plainely sheweth when he saith but God had mercy on him for it is as if he had said but God for his mercies sake restored him vnto health Whence I gather this note that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing which Ezechias made after his restoring vnto health where he saith Esay 38.17 Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption It was thy pleasure or it was thy loue to deliuer my soule c where that is ascribed to Gods loue whence his mercy floweth which in our Apostle is ascribed vnto Gods mercy So that restoring vnto health is a louing mercy of the Lord. What shall we say then When wicked and vngodly men are restored vnto health is this a louing mercy of the Lord towards them Yes surely â—or albeit so their sinne and consequently their iudgement be increased yet this not comming from this mercy of lengthning their daies but from their owne corrupt nature we are to account that health and life and wealth and whatsoeuer else they haue are temporall mercies of the Lord vpon them Howbeit the mercies of the Lord in restoring his children vnto health and in restoring the wicked vnto health are much different His mercy wherein he restoreth the wicked vnto health is a generall mercy whereby he taketh pitie vpon all men proceeding from such a loue as whereby he maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust But his mercy wherein he restoreth his children vnto health is a speciall mercy whereby he taketh pitie vpon his children proceeding from that loue wherewithall he loueth vs in Christ Iesus by that the wicked are only restored vnto bodily health by this the children of God are so restored vnto bodily health that farther in soule they are more quickned then before by that the iudgement of the wicked is increased for that they abuse their health whereunto in mercy they are restored vnto the dishonor of God by this Gods name is more glorified in his children for that they vse their health whereunto in mercy they are restored to the praise of the glory of Gods grace In a word by that the wicked are made more inexcusable by this the children of God are made more fruitfull in good works and more assured of Gods loue Albeit then it be a mercy of the Lord both to the godly and likewise to the vngodly that they are restored vnto health for that the Lord might in iustice haue suffered his rod to lie longer vpon them if he had dealt with them in weight and measure yet is it such a speciall mercy proceeding from such a speciall loue which hee vouchsafeth vnto his children in restoring them to health as that the wicked and vngodly haue no part or portion at all therein Is it then such a speciall mercy vnto Gods children that they are restored vnto health Were not death rather a speciall mercy of the Lord vnto them or had not death then beene a speciall mercy unto Epaphroditus Surely it cannot be denied but that it is a speciall mercy of the Lord vnto his children if when he hath exercised them with his rod and prepared them by sicknesse vnto himselfe he take them by death out of the miseries of this life and translate them into the kingdome of his Sonne Ap. 14.13 For so saith the Spirit Blessed are the dead that die in the Lord and why for they rest from their labours and their works follow them They rest from their labors What is that that is by death they are deliuered and freed from such griefes and sorowes and labours and troubles and reuilings and persecutions and hatreds and other manifold calamities wherevnto this life is subiect yea from that grieuious yoke and heauie bondage of sinne which made the Apostle to crie Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death Againe their works followe them What is that That is their good deeds which they did in the the loue of God and in the loue of his truth after death acompanie them and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue and feare him walke in his waies So that whether we respect the end of wretched miseries or the perfect fruition of euerlasting happinesse which the children of God haue by death it cannot be denied but death is an especiall mercy of the Lord vnto them And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus and in these respects I doubt not it was that Paul desired in the former chapter to be dissolued and to be with Christ Phil. 1.23 euen that hee might bee freed from the miseries of this life and that hee might bee ioyned with his head Christ Iesus to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death so likewise life and restoring vnto health is a speciall mercy of the Lord vnto his children because so they are made farther instruments of his glory who hath restored them vnto health For being restored vnto health both they consider the mercifull goodnes towards them and so breake out into his praises who hath done great things for them Esay 38.18 whereas the graue cannot confesse the Lord neither death can praise him but the liuing the liuing as saith Ezechias they confesse him and sing praises vnto his name againe being restored vnto health they consider that the Lord hath reserued them for his farther glory to be manifested in them or by them and therefore their studie and care is so to lead their liues as that Gods name may be glorified in
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
we shall not all sleepe but we shall all be changed in a moment in the twinkling of an eye at the last trumpet All which places plainely shew the time of the resurrection and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment In the meane time they shall sleepe in the dust and make their beds in the graue Iob 17.14 they shall say to corruption thou art my father and to the worme thou art my mother and my sister This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus yea euen to long and reach after it because then these crackt and fraile vessels shall be in better case then now they be Now they are vile and rotten and naught but then shall they be changed made like vnto Christ his glorious body and then shall they be vnited to the soules to receiue that blessed inheritance which God the Father of old hath prepared God the Sonne of late hath purchased and God the Holy Ghost doth daily seale in the hearts of Gods children That is the time for our full deliuerance our full redemption when al things shall be subdued vnder him And till that time after that death once destroy these bodies the graue shall be our house and we shall make our bed in the darke The third thing which here I note is what it is that Christ in that day shall raise vp againe and glorifie namely our vile body Whence my first obseruation is that since sinne entred into the world and death by sinne such is the condition of our bodies here that they be vile subiect to all infirmities miseries mortalitie corruption and all kinde of vanity The experience whereof is so common and so well knowne vnto vs all that it shall not be needfull to proue it vnto any of vs How many aches infirmities diseases are we troubled withall in our bodies What wounds and swellings and sores full of all manner of corruption are our bodies subiect vnto What labours what perils what watchings fastings cold nakednesse imprisonments how many kinds of death are they subiect vnto How soone are they cut downe like grasse How soone doe they wither as the greene herbe How soone doe they returne vnto the dust whence they first came Or what priuiledge here haue the bodies of them that come of noble houses of honourable parents of the bloud royall None at all but their bodies are as vile as here the Apostle meaneth as subiect to diseases as needing all helps for health is vnable to endure labour heat cold hunger thirst as vnable to want sleepe rest foode apparell as soone cut downe by the hand of death as soone deuoured by the wormes as soone turned vnto the dust as the bodies of other men And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse the flower of the field to earthen vessels to earthly houses to tabernacles to dust and â—athe c. All flesh is as grasse 1 Pet. 1.24 and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away Yea looke what Iobs bodie was that all our bodies are if the Lord shall lay his hands vpon them Yea this shall be the state of our bodies to be thus vile as the Apostle speaketh till they bee changed and made like vnto his glorious body This should teach vs to plucke downe our sailes and to abate the great daintinesse of our bodies whereunto we are growne Such silks and veluets such ruffes and lawnes such frizling and painting such chaines bracelets and rings as now commonly we vse what else is it but to cloth and adorne proud rottennesse Such choice of meats daintinesse of fare variety of dishes as in this heauy time of dearth and famine is some where vsed what else is it but to feede the neuer satisfied belly Nay are not some growne so nice that they may not suffer the winde to blow vpon them nor the sunne to shine vpon them Is it not for some so hot in summer and againe so cold in winter that they can finde no time to come to heare euen the holy word of God And what else is it that we doe thus cherish but a vile body subiect to all kinde of vanity The beginning whereof what is it but earth the being whereof what is it but as from the earth the end whereof what is it but to the earth And yet what curiositie in clothing and what daintinesse in feeding this vile body An allowance there is and meete there should be that according to each mans degree there be both costlinesse in clothing and daintinesse in feeding But in each degree there is such excesse of decencie as that it may be thought that no degree considereth what a vile body it is that they cherish How much better were it that we should consider our selues and that we should moderate our selues in these things each man according to his degree Let vs therefore whether we eat or drinke or cloth our selues remember that the bodies which we cherish are but vile bodies dust and ashes euen very rottennesse and subiect to all kinde of vanity My second obseruation hence is that Christ in the last day shall change our bodies not our soules and raise vp our bodies not our soules For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne and immediatly translated into heauen and there abide till the last iudgement They die not nor sleepe nor wander vp and downe as some doe foolishly imagine but being spirituall substances they liue and abide for euer aswell out of the body as in the body Which appeare as by the soules of the rich man and Lazarus Luc. 16.23 the one of which had immediatly ioy in Abrahams bosome the other suffered woe and torments in hell immediatly so doth it also appeare by that vision of Iohn Apoc. 6.9 where he saw the soules vnder the Altar c for there the present state wherein they are after their departure out of their bodies vntill the last iudgment is described namely that they are vnder the Altar .i. that they remaine continually vnder the hand of our Lord Iesus and that they be in ioyfull rest vnder his custody and protection Our soules then are not changed or raised vp in the last day but our bodies euen as we make confession in our Creede when we beleeue the resurrection of the body For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God he shall raise againe these selfe-same bodies out of the dust of death and vnite them vnto our soules that in soule and body wee may liue for euer with
And let this suffice to be spoken by occasion of the Apostles affirmation touching his fellow-labourers that their names are in the booke of life LECTVRE LXXVIII PHILIP 4. Verse 4. Reioyce in the Lord alwayes and againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand HAuing spoken before of the Apostles exhortation vnto the Philippians in generall and likewise of his two particular exhortations the one vnto Euodias and Syntyche the other vnto his faithfull yoke-fellow the last day we spent that whole time in speaking of the Apostles affirmation touching his fellow-labourers that their names were in the book of life which the Apostle addeth vnto the end of his particular exhortatiō vnto his faithful yoke felow Now the Apostle hauing made these particular exhortations vnto those godly women Euodias and Syntyche and vnto his faithfull yoke-fellow in their behalfe he goeth from those particularities and againe maketh sundrie exhortations vnto all the Philippians The words which I haue read vnto you ye see are an exhortation vnto the Philippians to reioyce in the Lord. Where the thing whereunto he exhorteth as ye see is to reioyce A thing which the sensuall man can quickly lay hold on who loues to reioyce and to cheere himselfe in the dayes of his flesh which yet might now seeme vnseasonable vnto the Philippians who liued in the midst of a naughtie and crooked nation by whom they were hated euen for the truths sake which they professed Marke therefore wherein the Apostle would they should reioyce namely in the Lord. And here the sensuall man that haply would catch hold when it is said reioyce by and by when it is added in the Lord will let his hold go But they that by reason of the billowes and waues of the troublesome sea of this world cannot brooke the speech when it is said reioyce are to lay sure hold-fast vpon it when it is added reioyce in the Lord which hold-fast once taken that they might for euer keepe it sure in the third place it is added reioyce in the Lord alwayes to note the constancie that should be in the Christian ioy O but the Apostle was not well aduised of his speech to exhort them to reioyce in the Lord alway Not well aduised Yes Reioyce in the Lord always and againe I say reioyce in the Lord alwayes He repeateth it to make the better impression of a thing so needfull So that here we haue the Apostles exhortation to reioyce but in the Lord not with a momentany or flitting ioy but alwayes both in weale and in woe not vnaduisedly deliuered or as a matter of no moment but doubled as seriously deliuered and to be hearkened vnto And let this suffice for a generall view of the points of this exhortation and for the meaning of the words Now let vs see what notes arise hence for our own vse The first thing which I note in this exhortation is that the Apostle exhorteth the Philippians to reioyce in the Lord allowing and perswading ioy and reioycing but so limiting it that it be in the Lord not onely allowing it as lawfull but perswading it as requisite that they should reioyce in the Lord. Whence I obserue what the Christian mans reioycing is wherein he may and ought to reioyce his reioycing is and may and ought to be in the Lord. It is a common and ordinarie obiection against them that from their soules desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Iesus that they are melancholike men sad and austere men men which can abide no mirth which can away with no ioy and reioycing But let them not deceiue you Prou. 15.13.17.22 Eccl. 30.22 We say with Salomon that a ioyfull heart maketh a cheerfull countenance and againe with the same that a ioyfull heart causeth good health and with the sonne of Sirach that the ioy of the heart is the life of man and that a mans gladnesse is the prolonging of his dayes Psal 48.10 And therefore often with Dauid we say Let mount Sion reioyce and let the daughters of Iuda be glad And againe with the same Dauid we say 98.5.6.7 Sing reioyce and giue thankes sing to the harp with a singing voice with shalmes also and sound of trumpets And with the Apostle we exhort all men in all places to reioyce euermore 1. Thes 5.16 But here it is not as the world teacheth you do we teach you to reioyce and therefore the world speaketh all maner of euill sayings against vs. For what is the worlds reioycing The rich man he reioyceth in his riches and calleth his lands by his owne name the wise man he reioyceth in his wisedome the strong man in his strength the ambitious man in his glorie and honour the sensuall man in his filthy pleasures the superstitious man in his superstitious wayes the man that stands vpon his merites in the workes of his owne hands and generally worldly men in the waies of their owne hearts such as they do take pleasure and delight in yea foolishnesse as Salomon saith is ioy to him that is destitute of vnderstanding Prou. 15.21 that is euen sinne and wickednesse is a matter of mirth and delight to the wicked and vngodly man Now such reioycing we tell you is not good like vnto the reioycing of him Luc. 12.19 that hauing said vnto his soule Soule thou hast much goods laid vp in store for many yeares liue at ease eate drinke and take thy pastime heard it by and by said vnto him Thou foole 20. this night will they fetch away thy soule from thee and then whose shall those things be which thou hast prouided For as Zophar in Iob saith The reioycing of the wicked is short Iob 20.5 and the ioy of hypocrites is but a moment And our Sauiour pronounceth a woe vpon such reioycing saying Woe be to you that now laugh Luke 6.25 for ye shall weepe and waile And as our Apostle saith of worldly sorrow that it causeth death 2. Cor. 7.10 so may it most truly be said of worldly reioycing that it causeth death Amos 6.4 And therefore with Amos we lift vp our voyces against them that lie vpon beds of Iuorie and stretch themselues vpon their beds and eate the lambes of the flocke and the calues out of the stall 5. that sing to the sound of the violl and inuent to themselues instruments of musicke 6. that drinke wine in bolles and annoynt themselues with the best oyntments and in the meane time are not sorrie for the affliction of Ioseph And out of Ieremie we exhort all men in all places saying Ierem. 9.23 Let not the wise man glory in his wisedome nor the strong man in his strength neither the rich man glorie in his riches And out of Dauid Psa 62.10 If riches increase let no man set his heart vpon them And thus
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
Peter saith of loue 1. Pet. 4.8 that it couereth the multitude of sinnes so it is true in this moderation and patience whereof we speake that it beares with and pardoneth many faults and offences of one man towards another likewise concealeth such faults and offences as secretly or through infirmitie are committed against God If then we will approue our selues to haue that patient mind which our Apostle here requireth we must not publish whatsoeuer fault of our neighbor we he are or know but such faults as either are not commonly knowne abroade or whereinto he hath fallen through infirmitie we must hide and couer them and so beare with them as to burie them out of the sight and speech of men A fourth rule which we must obserue is this when the faults of our neighbour are such as that they may iustly offend vs behouefull it is that we go vnto him and tel him his fault betweene him and vs alone and if thus he hearken not vnto vs then to call vnto vs one or two moe that his fault being here opened againe that which is amisse may be amended and he in the best sort that may be may be reclaimed Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs where he saith Mat. 18.15 If thy brother trespasse against thee he speaketh of priuate trespasses and wrongs for such as are publike and to the offence of the Church 1. Tim. 5.20 the Apostle would haue them rebuked openly but if thy brother trespasse against thee priuately giuing thee cause of offence go and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother and as Iames speaketh hast saued a soule from death and he repenting Iam. 5.20 thou art to forgiue him as Christ in another place warneth and if he will not vouchsafe to heare thee Luc. 17.3 to be sorie for his fault at thy priuate admonition but rather increase his stomack and stubburnnesse against thee then take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Otherwise if neglecting this rule of our Sauiour we shall vpon such occasions traduce him or breake out into intemperate heates against him how shall our patient mind be knowne vnto men For this is our patience and moderation that when we haue so iust cause of offence we deale as mildly and quietly with our neighbour as may be first priuately conferring of things bâ—tweene our selues and then taking vnto vs one or two of our neighbours and friends which may heare and helpe to order things that are out of order And if we will approue our selues to haue that patient mind which here our Apostle requireth we must thus peaceably deale in matters wherein we haue iust cause of offence and in no sort traduce our neighbours or brethren or breake out into impatient heates against them A fift rule which we must obserue and the last which now I will note is this generally in matters of this life we must remit of that which in rigor might be done For if we shall thus stand vpon it that this we may do by right and this the law will beare vs out vnto what proofe hereby shall we make of our moderation and patient mind Gen. 9.6 The law saith Who so sheddeth mans bloud by man shall his bloud be shed Now who will commend the moderation of that Iudge that so oft as bloud is shed pronounceth sentence of death because in rigour of the words it may seem he may do that which indeed in the equitie of the law he may not And so it fareth with vs if in matters of this or that qualitie betwixt vs and our neighbours we shall alwaies do that which in extremitie of right it seemeth that we may and not moderate right by equitie who shall commend our moderation If we haue the losse we must sometimes sustaine it if we haue the wrong we must sometimes put it vp and for peace and vnities sake we must remit and yeeld of our right if we wil haue our moderation and patient mind to be knowne Moe rules might be added vnto these but let these for this time suffice And now I beseech you to thinke on these things and in your liues one with another to practise them that so your moderate and curteous and soft and gentle and patient mind may be knowne Beare one with another in such faults as are naturally in any of you and spare sometimes to speake or do that which anothers humor cannot brooke make not alwaies the worst of such words or deeds as haply might haue not the best construction and meaning but rather when in themselues they are either doubtfull or not altogether the best make the best of them and so construe them as they may be wel meant rather then as they might be il taken Be not hastie to publish whatsoeuer fault of your neighbour you heare or know but such faults as either are not coÌ„moÌ„ly known abroad or whereinto he hath fallen through infirmitie hide couer them as much as in you is burie them out of the sight and speech of men Traduce not one another nor breake out into inteÌ„perate heates one against another but in matters wherein ye may haue iust occasioÌ„ of offence one against another first priuately expostulate your matters one with another and if amends do not follow debate your matters one with another in the hearing of one or two of your neighbours and friends which may heare and helpe to order your matters Be not auerse from sitting downe sometimes with the losse and from putting vp sometimes the wrong but for the maintenance of peace and concord one with another remit and yeeld one vnto another that which in right sometimes ye might haue one of another that so your patient mind may be knowne vnto all And why should I need in many words at this time to exhort you vnto this moderation one towards another May not this day may not that holy table sufficiently exhort you here unto For vnlesse ye be patiently minded one towards another can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion or thankfully celebrate this day in remembrance of his resurrection To celebrate these holy mysteries worthily is not to come hither as to an ordinary table and here to eate and drink but to come hither prepared with all holy reuerence hauing examined our selues before as touching our faith in Christ Iesus whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes and of all other benefites of Christ his death and passion which in this Supper we desire for our further assurance to be sealed vnto vs and touching our repentance whether we be truly grieued in our soules for our sinnes against our God and fully purpose hereafter to
And thus it appeareth that the Apostles thoght when they reioyced that they were counted worthy to suffer rebuke for Christ his name This they thought was their glory and a speciall guift of God by grace vnto them not communicated vnto others who could not endure any such sufferings for Christ but by a speciall guift giuen of god vnto them therfore they reioyced in their sufferings Now here ye must vnderstand that all sufferings are not sufferings for Christ his sake and that all that say they suffer for Christ his sake do not suffer for Christ his sake for such there are as suffer as euill doers touching which sort of sufferers the Apostle exhorteth vs saying Let none of you suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie bodie in other mens matters And againe such there are as say they suffer for Christ his sake and his truths sake when in truth they suffer for troubling the Church with their heresies as many Heretiques heretofore and for treason against their Prince and Countrie as some in our daieâ— Know therefore that two things are required in him that suffereth for Christ his sake The one is that his aduersaries persecute and trouble him not as an euill doer not for tumults â—n the Church by schisme or heresie not for treason or any â—ause that is not good but euen because of his constant â—rofession of Christ and of his truth And therefore the â—ufferings of malefactors of Heretikes schismatiques traiâ—ors or others that suffer for an euill cause are no sufferings â—or Christ his sake The other is that with patience he suffer â—hatsoeuer he suffereth only for Christ and his truths sake â—ithout respect of shame gaine glorie or any other like â—hing in the world And therefore the sufferings of such as â—uffer because they shame to bee counted reuoltors and Aâ—ostataes or because they desire to be honored as Martyrs â—r in any like respects are no sufferings for Christ his sake To suffer then for Christ his sake is with patience to endure mockings scourgings bonds imprisonments and death it â—elfe euen for his owne sake and for his truths sake and â—ather then we will depart from him or preiudice his glorie And thus to suffer for Christ his sake is a singular gift of God by grace as hath already beene shewed not the afflictions and persecutions themselues in themselues but â—hus to suffer them Now the Vse which our Apostle teacheth vs to make hereof is this not to feare the aduersaries in any thing For who would be afraid of a singular gift of God Now to suffer for Christ his sake by the aduersaries is a singular gift of God Let vs not therefore in any thing feare our aduersaries but take good courage against them Againe this may serue to teach vs what nouices yet wee are in the schoole of Christ for how many of vs esteeme it a singular gift of God to suffer persecution for Christ his sake Surely if we had learned this lesson well wee had profited very well in the schoole of Christ But when we are taught this lesson what doe many of vs I hope not many here but in many places what do many say within themselues surely I feare to remember what they say But doe they not say I bid no such gifts such gifts be farre from mee let him bestow such gifts on his dearest children not on me and such other blasphemous speeches which the godly may feare to heare or vtter And indeed he giueth no such gifts to such But let vs know that then we haue wel profited in the schole of Christ when we haue well learned this lesson that to suffer for his Christs sake is a singular gift of God especially when we haue so learned it that when it comes to the practise we can so account it Again this may teach vs that it is not in our own power or strength to suffer persecution for Christ his sake but this must be giuen vs of God To will to doe to belieue to suffer all must be giuen of God he must beginne and hee must make an end he must be all in all that hee may haue the glorie of all 1 Pet. 1.5 If Peter bee left vnto himselfe a damsell shall be enough to terrifie him and to make him denie his Lord and Master And therefore hee can tell vs out of his owne experience that wee are kept by the power of God through faith vnto saluation Whether therefore we beliue or suffer for Christ his sake let vs know that it is giuen vs of God and let him haue all the glorie of it Another thing yet I obserue in that the Apostle saith vnto you it is giuen not onely to beleeue but to suffer for Christ 〈◊〉 sake and that is that to suffer for Christ his sake is an argument of faith and a note of Gods Church and chosen children For vnto none is it giuen to suffer for Christ his sake but vnto whom it is first giuen to beleeue and it is for him that is borne after the flesh to persecute him that is borne after the spirit as it is written as then he that was borne afteâ— the flesh speaking of Ismael persecuted him that was bornâ— after the spirit Gal. 4.29 meaning Isaac euen so is it now All of them indeed striue not vnto death but most of them at one time or other are put to it Pâ—â— to take vp their crosse and only they suffer for Christ his sake for vnto them it is giuen and only to them to suffer for his sake This then may teach vs to brooke the crosse when hee laieth it vpon vs. For it is no strange thing that the crosse be laid vpon the children of the kingdome and that their faith be tried by troubles Nay rather it is strange if it bee not so And therâ—fore the Apostle saith Dearely beloued â—inke it not strange concerning the firie triall which is among you â— prooue you 1 Pet. 4.12 as though some strange thing were come vnto â—â—u If therefore if it be the will of God that wee suffer â—â—r Christ his sake let vs cheerefully take vp our crosse and â—â—llow him knowing that afflictions and sufferings are the â—arkes of the Lord Iesus in our body and that hee will not â—â—ffer vs to bee tempted aboue that wee be able c. It â—â—lloweth Hauing the same fight This is the last motiue or reason â—o perswade the Philippians in nothing to feare the aduerâ—â—ries wherein he presseth them with his owne example â—â—at as they had seen him at Philippie in nothing to feare the â—duersaries and now heard that at Rome hee feared them â—ot so they should in nothing feare the aduersaries But â—ow saith the Apostle that he had fought and now did â—â—ght He fought and ouercame as Augustine saith Non reâ—â—stendo sed patiendo he changed no blows with the aduersaâ—ies
but in his sufferings he was patient and constant neiâ—her for bonds nor imprisonment nor feare of death shrunk â—â—om the profession of his hope This was his fight and â—hus he ouercame Hence then 1. I obserue that it is no light matter to enâ—ure the crosse for Christ his sake but it is a fight with the â—duersarie euen a round trying of the masterie who shall â—uercome Now in this fight the fielde is wonne and the masterie got if we patiently constantly endure the crosse â—et vs therefore stand fast that at the last we may say with â—he Apostle I haue fought a good fight 2. Hence I obserue that the example of Gods Saints that â—aue suffered before vs should encourage vs gladly to suffer â—or Christ his sake And therfore our Sauiour encourageth his Disciples against persecution thus saying so persecuted â—hey the Prophets which were before you And againe If the world hate you ye know that it hated me before you And again Take the Prophets saith Iames for an example of suffering aduersitie and of long patience As therefore we haue the holy men of God for an example let vs gladly suffer for Christ his sake and in nothing feare the aduersaries 3. Hence I obserue that the Pastors ought to be vnto their flockes examples as of other good things so of patience and constancie in suffering for Christ his sake 4 That great and long crosses may lie vpon them when God loues most as here on Paul on the Israelites 400 yeeres in EGYPT on Abraham in his barennesse Laus omnis soli Deo THE SECOND CHAPTER LECTVRE XXIV PHILIP 2. Verse 1. If there be therefore any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy 2. Fulfill my ioy that yee be like minded hauing the same loue being of one accord and of one iudgement THE Apostle hauing in the former chapter exhorted the Philippians generally vnto such a conuersation as becommeth the Gospell of Christ and hauing particularly instanced in some of those points wherein such a conuersation consisteth now in this chapter hee instanceth in some other points wherein such a conuersation consisteth as namely in concord loue and humilitie and most earnestly exhorteth the Philippians and in them vs vnto these most necessarie vertues and graces of a Christian life and conversation In the words I note 1. the manner 2. the matter of the Apostles exhortation The manner how the Apostle exhorteth the Philippians is by way of request as we say for all the loues vnder heauen in the first verse in these words If there be therefore c. Wherein the Apostle coucheth 4. very patheticall arguments to perswade the things whervnto he exhorteth them are inferred as ye see vpon the words before as if he should haue said your selues haue seene what I suffered at Philippi for Christ his sake what fighting I had there and now yee heare what I suffer at Rome for Christ his sake what fighting I haue here If therefore c. The first argument is If there be any consolation in Christ that is if by my ministerie and Apostleship ye haue any comfort in Christ Iesus then fulfill my ioy that yee be like minded c. as if he should haue said now shew whether yee haue receiued any consolation in Christ Iesus by the worke of my ministerie If yee haue receiued any let me haue some backe againe from you fulfill my ioy c. The second argument is if there be any comfort of loue that is if you so loue me that yee desire any comfort in these my bands for the defence of the Gospell then fulfill my ioy c. as if he should haue said I loue you from the very heart roote in Iesus Christ now shew whether yee so loue me that indeed yee desire my comfort in my bands and imprisonment And if yee doe so loue me then fulfill my ioy c. The third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit with me and amongst your selues then fulfill my ioy c. as if hee should haue said Men that are knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreement amongst themselues now then shew whether yee be knit together in the bond of one spirit with me amongst your selues And if yee be so knit together then fulfill my ioy c. The fourth argument is if there be any compassion and mercy that is if ye haue any bowels of compassion to shew any mercie to me the Lord his prisoner for your sake then fulfill my ioy c. as if he should haue said Now shew what bowels of compassion there are in you what mercy you haue on me the prisoner of Iesus Christ for your sake And if there bee any bowels of compassion in you any mercy towards me then fulfill my ioy c. What more patheticall to moue more forcible to perswade then these arguments so closely followed and so passionately vrged All such and in such sort pressed that the manner of the Apostles exhortation could not be deuised more effectuall to perswade the things which now his hearts desire was to perswade Now the matter of the Apostles exhortation is partly touching graces which he wisheth them to follow after and partly touching faults which hee wisheth them to bee free from The graces which he wisheth them to follow after in this second verse are set downe first in generall and then in speciall In generall he exhorteth them that they be like minded or as it is translated elsewhere that they be like affectioned Rom. 12.16 hauing their affections likings and desires set on the same things Which his exhortation is not simply so that they be like minded but with another prefixed motiue as I take it therevnto fulfill my ioy that yee be like minded Which is as if he should haue said I ioy in the fellowship which yee haue in the Gospell from the first day vnto now I ioy in your constant abiding in the truth in such assaults by the aduersaries of the truth I ioy in your liberalitie sent vnto me whereby yee communicated to mine afflictions I ioy in very many mercies and graces of God bestowed vpon you in Christ Iesus But yet my ioy is not full so long as I heare of any contentions emulations and distractions among you my ioy is not full If therefore there be any consolation in Christ c fulfill my ioy make full my ioy and so shall yee make full my ioyt if yee be like minded like affectioned one towards another So that yee see the exhortation is not simply proposed but with this motiue prefixed therevnto my ioy is not full except yee be like minded fulfill my ioy that ye be like minded This is the generall vertue whereto he exhorteth them The speciall vertues comprised vnder