of â—od in him Here then is an exceeding great comfort for euery faithfull Christian soule Christ hath fulfilled the law for vs and his â—bedience vnto the law is now made our righteousnes so that â—ow there is no condemnation vnto them that are in Christ â—esus Whatsoeuer the law required of vs all that he hath â—ulfilled in his owne person that so the righteousnes of the â—aw which was impossible for vs to performe might be imâ—uted vnto vs and we deliuered from the bondage of the â—aw He made himselfe subiect vnto the law that by fulfilling â—f the law for vs he might free vs from all feare of condemnaâ—ion by the law Doth then the law present before thine eyes 〈◊〉 curse and condemnation if thou doest not continue in all â—hings that are written in the booke of the law to doe them â—nd doth thine owne conscience tell thee that in many things â—hou hast offended and many waies thou hast transgressed â—he law of thy God Be not troubled nor feare Cast thy â—urthen vpon Christ Iesus He hath fulfilled the law not for himselfe but for thee that his obedience might be imputed for righteousnesse vnto thee Againe knowest thou that nothing that is vnpure or vncleane hath at any time entred into Gods sight and wouldest thou be presented pure and vnblameable before him in that day Here is the garment of thy elder brother Christ Iesus in this his obedience thou shalt appeare righteous before thy God in that day Thine owne obedience thine owne works thine owne righteousnes seeme it neuer so great and goodly must vanish as a morning cloud in that day for euen thy best righteousnesse is but as the menstruous cloathes of a woman as the Prophet speaketh The cloke where withall thy nakednes must becouered is the righteousnesse of Christ Iesus which righteousnesse is made thine owne if thou by a true and liuely faith lay hold on him where he sitteth at the right hand of the Father in the highest places What greater comfort can there be vnto thine afflicted soule then this both to be deliuered from the curse of the law for not keeping it and to be presented pure before thy God a that day And all this comfort thou maiest haue by this obedience of Christ Iesus And as this obedience of Christ Iesus vnto his Fathers wiâ—â— to fulfill the law for vs may iustly minister this comfort vnto vs so may it further teach vs to yeeld all obedience vnto the will of our heauenly Father For howsoeuer we be freed from the condemnation of the law because Christ hath fulfilled the law for vs yet are we not freed from the performance of our obedience vnto the morall law of God but euen by thâ—â— example of our Sauiour Christ we are more straitly tied therevnto 1 Joh. 2.6 For he that saith he remaineth in Christ ought euen so to walke as he hath walked in all humilitie and in all obedience to his heauenly Fathers will He that saith he knoweth God and keepeth not his commandments 4. is a liar and the truth is not in hiâ—â— but he that keepeth his word in him is the loue of God perfect indeed and hereby we know that we are in him and that we loue him if â—e keepe his commandements 5. As therefore Christ walked in the law and performed all obedience vnto his Fathers will so remember thou to walke with thy God and to keepe his commandements with thine whole heart Beware that thou dissemble not beware that thou present not thy selfe in the assembly of Gods saints to heare his word or to receiue his holy sacrament either for fashions sake or for feare of the law onely to saue thy purse for so thou purchasest vnto thy selfe a fearefull iudgement Beware how thou dalliest with thy God for he seeth not as man seeth Well thou maiest dissemble with man but he searcheth the heart and the reynes and he knoweth all thy thoughts long before they be conceiued by thee Let thy heart be sound with thy God and his commandements let them be in thy heart to doe them And so much of Christ his obedience It followeth And became obedient euen vnto the death His death being likewise a part of his voluntarie obedience vnto his Fathers will for both in fulfilling the law and in suffering death for vs he shewed his obedience vnto his Father and wrought the works of our redemption Here then is the third doctrine touching Christ which I proposed to be obserued which is touching his death vnder which name I vnderstand not onely the separation of his soule from his bodie but all the paines and agonies which he suffered both in soule and bodie For as it was written of him He bare our infirmities Esay 53.4 and caried our sinnes he was wounded for our transgressions he was broken for our iniquities he made his soule an offering for sin the chastisement of our peace was vpon him and with his stripes we are healed as thus I say it was written of him so thus he suffered and was obedient vnto the death Will you then see what manner of death Christ suffered He suffered not onely a bodily death and such paines as follow the dissolution of nature but he suffered likewise in his soule the wrath of God for the sinnes of the world lying so heauy vpon him that it wounded his flesh and his spirit also as the scripture speaketh euen to death For if he had suffered no more but in bodie then he ouercame no more but a bodily death and then were our state most miserable but our sinnes hauing deserued not the bodily death onely but euen death both of body and soule by the death which he suffered he ouercame death and the power of it both in our bodies and in our soules Whence was it that when his death approched he began to be in sorrow and heauinesse Whence was it that he said vnto his Disciples my soule is very heauy euen vnto the death Whence was it that so often he fell on his face and praied that if it were possible that cup might passe from him Whence was it that an Angell appeared from heauen vnto him to comfort strengthen him Whence was it that as he praied his sweat was like drops of bloud trickling downe to the ground Was not this and all this euen from the paines which he felt in his soule by reason of the wrath of God against sinne Can we thinke that all this came to our Sauiour Christ for feare of a bodily death Haue his seruants that receiue of his fulnesse so despised this death of the body that either they wisht for it to be with Christ or reioyced in the middest of it before the persecutor and did our Sauiour himselfe so feare and tremble at the remembrance of it Did the Apostles sing in prison and reioyce when they were whipt and scourged Did Paul glory in the tribulations which he suffered and did our
Christ and that so much strife is among them 〈◊〉 as the chiefe man and maintainer of that way may either be forced to desist from preaching of Christ and so bring a shame on my selfe or else may be put to death But I know that this which they practise against me shall through your prayer and by the helpe of Gods spirit and according to my certaine expectation hope turne to my saluation euen to the saluation of my soule because of my confident constancie in the defence of the Gospell whether it bee by life or by death and to the saluation and deliuerance of my bodie out of prison so that neither shall I bee put to shame for leauing the defence of the Gospell nor put to death for standing in the defence of the Gospell This I take to be the order and meaning of these words in generall Now it wiâ—â— be needfull that yet a little more perticularly we sift and examine the meaning of them For I know c. These words ye see containe in them a reason of something that went before Before the Apostle had said 〈◊〉 Christ be preached whether it be vnder a pretence or sincerely I therein ioy yea and will ioy Will ioy why Fâ—â— I know that this c. I know how euen by the reuelatioÌ„ of the spirit and by warrant out of the word What did he know I know saith he that this this what euen that this chaine wherewith I am bound and this practise of some brethreâ— in the Lord to bring me to shame by leauing the defence oâ— the gospell or to bring me to death if I stand in the defence of the Gospell I know saith he that this shall turne to my saluation Now what is meant by saluation all doe not agree Some thinke hee meaneth thereby his bodily deliuerance out of prison as the word is often vsed for a bodily deliuerance Act. 7.25 as where it is said of Moses That he supposed that be brethren would haue vnderstood that God by his hand would haue giuen theÌ„ deliuerance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is said and ofteâ— elsewhere Others thinke hee meaneth the saluation of hâ—â— soule in the day of Christ as the word is most of all vsed â—â—t I thinke the Apostle may be vnderstoode to speake of â—â—th whether we consider the opposition betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the matter of the Philippians prayer For â—â—at was the affliction which they supposed to adde vnto 〈◊〉 bands Euen this that he as the chiefe by the threats 〈◊〉 Nero should be forced to leaue the defence of the gospel â—his shame and the hazard of his soule or if hee should â—â—nd in the defence of the Gospell should be deliuered vnâ—â— death Now in opposition to this he saith that whatsoeâ—â—r they supposed hee knoweth that this euen this their â—â—actise against his constancie or his life should turne to his â—â—luation euen the saluation of his soule through his conâ—â—ncie in the defence of the Gospell so that in nothing hee â—ould be ashamed c. And likewise to the saluation and â—eliuerance of his body out of prison quite otherwise then â—â—ey had intended And againe the Philippians prayer no â—oubt was for both these euen that hee might abide conâ—â—ant so that in nothing he might be ashamed and that hee â—ight be deliuered from the mouth of the Lyon And for â—hese causes I vnderstand saluation in this place both of â—oule and bodie in such sort as hath beene said I know that â—his shall turne to my saluation How by what meanes first â—hrough their prayer praying for his constancie and deliâ—arance Secondly By the helpe of the spirit of Iesus Christ which should be giuen vnto his seruant to helpe him euery way against all practises And thirdly Rom. 8.19 according to his ferâ—ent desire for so the word is translated or according to his â—arnest expectation and hope whereof he should surely not â—e deceaued I know saith hee that by these meanes this â—hall turne to my saluation How to his saluation by these meanes that is in that thus it should come to passe that in nothing pertaining to the defence of the Gospell he should bee ashamed but that with all confidence and liberty to speake in the defence thereof as alwaies so now where hee strengtheneth his hope by his experience Christ should be magnified and honoured in his body whether hee should liue by preaching the gospell or should die by sealing it with his bloud Wherevpon he signifieth his owne indifferency to either life or death and the conueniencie of his life in respect of them and then he tells them how this shall turne to his saluation in the deliuerance of his bodie out of prison And thus much for the opening of the meaning of these words in particular which as yee see is somewhat intricate and obscure Now let vs see what notes we may gather hence for our farther vse and instruction The first thing which I note is in the maine proposition in that the Apostle saith that he knoweth that this casting of him into prison and this practising against him being in prison shall turne to his saluation not onely of his bodie by deliuerance out of prison but of his soule because of his constancie in the defence of the Gospell Whence I obserue what fruit the godly may assure themselues shall follow vpon their sufferings and wrongs euen their saluation in the day of Christ Iesus For though the Apostle might know this some other way then now the godly can euen by the reuelation of the spirit as no doubt he did know of his deliuerance out of prison yet may the godly thus farre goe with the Apostle and say I know that my sufferings and wrongs shall turne to my saluation in the day of Christ Iesus But how shall they know this or assure themselues of this Euen because the Holy Ghost hath said Rom. 8.28 that all things worke together for the best vnto them that loue God In which place amongst many other arguments for the comfort of the godly against afflictions and troubles he vseth this drawne from the prouidence of God who so wisely ordereth and disposeth all things that eueâ— the crosses and afflictions of his children worke for the good of his children euen their best good their saluation Be it then tribulation persecution famine nakednes sword imprisonment or what crosse soeuer that doe presse vs we know that all things euen all crosses and calamities worke together for the best vnto them that loue God so that if we loue God we neede not shrinke at all these or any such like but certainely know that they shall turne to our saluaâ—ion More plaine it may be to this purpose will be thought â—hat of the Apostle where he saith Rom. 8.7 2 Tim 2.12 that if we suffer with Christ we shall also be glorified with Christ and againe if
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
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
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
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
of the Lord yet haue I often turned out of the way of his commandements though I haue affected the things which are aboue yet haue mine affections beene too much diuided betweene the things which are aboue and the things which are on earth Well let not thy soule be troubled nor feare Doest thou see and know and acknowledge thus much Dauid saith that he confessed his sinne vnto the Lord Psal 32.5 and so he forgaue the punishment of his sinne Feare not then but that he who hath opened thine eyes to see and thy heart to acknowledge thy weaknesse and imperfection will pardon this weaknesse and imperfection whatsoeuer it is Againe feelest thou some seedes some beginnings of these things in thee Who is it that hath sowen and begun these things in thee Euen that God that hath said I will not faile thee nor forsake thee and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ and will cause those holy seedes to bring forth their fruit in due season Yea comfort thy selfe herein if it be with thee as thou sayest that thy conuersation hath beene in heauen For art thou sorrie that thou hast more minded earthly things then thou shouldest that tentations haue so nighly surprised thee that thou hast so often turned aside from the law of thy God that â—hine heart and affections of thy soule haue beene more diuided twixt heauen and earth then they should And doest thou deâ—iâ—e in thy soule daily more and more to be weyned from â—â—â—nding earthly things to be strengthned against tentations â—o be conformed in thy will vnto Gods will and to walke with â—hy God with a perfect heart This also is a sure token that â—hy conuersation is in heauen for where the perfection of that which should be is wanting there an holy desire and affection vnto that which should be is accepted If therefore in searching out thy heart and thy reines for the triall of these points thou finde it to be with thee as thou sayest thou hast great cause of comfort and ioy in the spirit But if in triall it appeare that as thou hast liued in the flesh so thou hast walked after the flesh neglecting the Law of God yeelding thy selfe captiue vnto the law of sinne setting thine affections on the things which are on earth and neuer minding the things which are aboue then surely thou art a stranger from the life of God and the way that thou walkest leadeth vnto hell Looke therefore well vnto it and let euery man haue that care of his wayes that howsoeuer hee liue here in the body yet in minde and affection he may haue his conuersation in heauen And to this end weyne your selues daily more and more from the loue care of these earthly things He that weepeth through aduersitie 1 Cor. 7.30 let him be as though hee wept not he that reioyceth through prosperitie let him be as though hee reioyced not hee that buyeth as though he possessed not hee that vseth this world as though he vsed it not 31. for the fashion of this world goeth away and all things in the earth are but meere vanitie Take vnto your selues the whole armour of God wrestle harder and harder daily against all tentations and assaults of the Deuill fight a good fight stand fast quit your selues like men resist the Deuill and hee will flie from you Conforme your wils daily more and more vnto Gods will yeeld your selues daily more and more to bee gouerned by his lawes order your steps so heere in his waies as hauing right into that City whereof also ye shall haue possession And though yee liue heere in the flesh yet ascend in heart in minde and in soule into heauen let your thoughts and desires and affectâ—ons bee setled there your faith your hope and your louâ— let them bee rooted and grounded there And then amongâ—â— other benefits this shall not be the least that death shall noâ— come hastily vpon you yea yee shall chearefully thinke vpoâ— death death shall be vnto you an aduantage and when thâ— will of God is yee shall desire to bee loosed and to bee witâ— Christ to remoue out of the body and to dwell with thâ— Lord. For what is the cause why wee so feare death why weâ— are so loth to die Here it is because in the dayes of our flesh we haue not had our conuersation in heauen Our mindeâ— were set vpon earthly things and therefore we are loth to parâ— with them We neuer fought against any tentation nay thâ— strong man possessed vs in such peace that wee neuer knew what tentation meant and therefore wee know not where to liue better then here We regarded not to submit our selues to the lawes of God to be gouerned by them and therefore wee shrinke at death for feare of a iudgement We neuer ascended into heauen in our hearts or soules wee neuer raised our thoughts our desires or our affections so high wee neuer tasted in our selues any sparkle of those ioyes which are prepared to be shewed in the last time and therefore wee long not after heauen but we rather loue to liue here on earth These are the things I say that make vs shrinke at death and loth to die Let vs then hearken vnto these words of exhortation and let vs haue our conuersation in heauen If we shall then shall death be welcome vnto vs and wee shall accept it as the end of our pilgrimage and as the way to our abiding Citie Ierusalem which is aboue and vnto Christ which is our life For the more we ascend while we are in the body in our soules and spirits in our meditations and desires in faith and hope into heauen the more will wee desire to remoue out of the body that we may for euer dwell with the Lord and therefore we will the more cheerefully open vnto death when hee knockes at our doores I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things for they that were with her giue her this testimonie that in this time when the Lord had laid his hand vpon her she quickly set apart all minde of earthly things patiently â—â—bmitted her selfe vnto the will of the Lord willingly set her â—ections on the things which are aboue and desired nothing more then to heare and thinke of her Lord and God her Saâ—iour and Redeemer I beseech almightie God the Father of our Lord Iesus Christ that both her exampâ—e and the words â—hich ye haue heard this day with your outward eares may so preuaâ—le with you that in this life ye may walke as citizens of the heauenly Ierusalem hauing your conuersation in heaâ—en weyning your selues from the world and the things that â—â—e in the worâ—d manfully fighting against all tentations and assaâ—lts of the deuil conforming your selues in all obedience vnto the lawes of his kingdome and while ye
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
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
Dan. 12.3 that they that be wise shall shine as the brightnesse of the firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer Matt. 17.2 And a glimpse of it Peter Iames and Iohn saw when Christ was transfigured in the mount before them 1 Cor. 15. And the Apostle at large shewes the whole manner of it to the Corinthians First then hence wee learne that the body of Christ is not so deified or glorified as that the essentiall properties of God are communicated to it as to be omnipotent infinite present euery where c. For this being true that our bodies shall be made like vnto his glorious body then our bodies also should then be omnipoteâ—â— infinite euery where c. which no man will say They erre therefore that maintaine the body of Christ to be really present euery where Secondly hence we may learne not to be dismaied at whatsoeuer sicknesse danger or death It may be that thus our bodies may be turned into the graue and that death haue there dominion ouer vs for a season but in the last day our bodies shall be taken out of the power of death and made like vnto Christ his glorious body Thirdly hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies and make them like vnto his glorious body Hee will be a perfect Sauiour and therefore as he receiues our soules at their deparâ—ure out of our bodies to keepe them safe vnder his custodie â—and protection so will hee also in the last day change our vile â—odies and make them like vnto his glorious body that so he may be a perfect Sauiour both of our soules and bodies The fift and last thing which from these words I note is â—ouching the meanes whereby Christ in that day shall glorifie â—ur vile bodies For here is the doubt which the carnall man â—akes He cannot see nor conceiue how the bodies which are â—urned into dust and ashes which haue beene some torne in â—eeces by the beasts of the land some deuoured by the fishes of the sea some eaten vp by the fowles of the aire how they â—he same in substance should possibly be raised vp againe and â—lorified To meet then with this my obseruation hence is â—hat Christ by that diuine power and effectuall working â—hereby hee raised vp his owne body from the graue and â—hereby hee is able to doe what hee will euen to subdue all â—hings to himselfe shall raise our bodies in that day euen the â—elâ—e same in substance that wee laid downe and shall glorifie â—hem Christ he is the first-fruits of them that sleepe and by â—is resurrection he hath sanctified all the elect thereunto and 〈◊〉 according to the working of his mighty power hee raised â—imselfe from the dead so by the same working of his mighâ—ie power shall he also raise vs vp It may be that this may â—eeme impossible with men Luk. 18.27 but the things that are impossible â—ith men are possible with God And why should it seeme so imâ—ossible Can the potter make a new vessell of the same lumpe 〈◊〉 clay if the first fashion did dislike him and is not God â—uch more able out of our dust to raise againe our dead boâ—â—es Can the Goldsmith by his Art sunder diuers metals â—ne from another or the Alchymist draw one metall out of â—â—other and is not God much more able to distinguish the â—ust of mens bodies from the dust of beasts and the dust of â—ne mans body from another and to draw out our bodies â—oâ— whencesoeuer they lie Was God able in the beginning 〈◊〉 create all things of nothing and is hee not much more able 〈◊〉 make euery mans body at the resurrection of his owne matter Againe shall napkins be brought from Pauls body and diseases depart from them shall the shadow of Peter helpe the weake and sicke shall Elizeus his bones giue life to a dead corpes cast into his graue and shall not Christ much more by his diuine power change these vile bodies and make them like vnto his glorious body Hee that doubteth of his power shall be drencht vp of his maiestie Take this one proofe further from our daily experience At night wee lie downe and sleepe and in the morning wee wake and rise vp againe Our death what else is it but as a sleepe and our resurrection what else but as it were an awaking againe And as in the one it is so in the other the mighty power of God shall be seene when by his power hee shall raise vs vp out of the sleepe of death and glorifie vs with himselfe in the kingdome of hiâ— Father This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies He which is willing hath also power to doe it and by his power hee shall raise vs vp in the last day and shall change our vile bodies that they may be fashioned like vnto his glorious body We are not therefore to doubt of it lest so wee also denie his power but rather wee are to comfort oâ—â— selues in this that he who by his power is able to subdue all things vnto himselfe will also by his power raise vp our bodies in the last day and will change our vile bodies that they may be fashioned like vnto his glorious body Laus omnis soli Deo THE FOVRTH CHAPTER LECTVRE LXXV PHILIP 4. Verse 1. Therefore my brethren beloued and longed for my ioy and my crowne so continue in the Lord ye beloued 2. I pray Euodias and beseech Syntiche c. MAny and notable and most worthy our continuall meditation haue bin the points which we haue heard by occasioÌ„ of the things contained in the former Chapter as touching necessary watchfulnesse against false teachers together with certain marks of such ver 2.19 touching the true circumcision of the Spirit ver 3 touching the vanitie of all confidence and reioycing in any thing without Christ ver 4. to 9 touching iustification by the alone righteousnes of Christ Iesus through faith in his bloud v. 9 touching sanctificatioÌ„ by some sence of the knowledge of Christ and of the vertue of his resurrection in our selues c. and by an holy acknowledgement of imperfection and pursuite after perfection ver 10. to 15 touching Christian perfection ver 15 touching the sole rule of mans life ver 16 touching an holy imitation v. 17 touching euill and vngodly walkers ver 18 19 touching an holy conuersation ver 20 touching the expectation of the faithfull for Christ his second coming v. 20 touching the glorification of our vile bodies in the day of Christ by the power of Christ ver 21 some of which the Apostle purposely disputeth and others by occasion he toucheth For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision and
the Scriptures vse to double and redouble his speech euen to shew both the needfulnes of his speech and the difficultie in respect of man of enforcing his speech In the Psalme how often doth the Prophet exhort the faithful vnto the praises of the Lord euen before all the people that they their posteritie might know them Psal 107. saying O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men Euen foure seueral times in that one Psalme And wherefore but to shew how needfull it was they should do so and how hardly men are drawne to do so How often likewise doth our Sauiour exhort his disciples vnto humilitie meeknes Mat. 11.29 sometimes saying vnto them Learne of me that I am meeke and lowly in heart sometimes telling them that whosoeuer among them would be great 20.26 should be seruant vnto the rest sometimes washing their feete Ioh. 13. c. thereby to teach them humilitie And wherefore doth he so often beate vpon it but to shew how needfull it was they should be humble and meeke and likewise how hard a thing it is to draw men vnto humilitie and meeknesse How often likewise doth the holy Ghost exhort to the putting off of the old man and the putting on of the new man No part of Scripture throughout the whole Bible wherein the holy Ghost doth not speake much though not haply in these words yet to this purpose And wherefore else is it but to imply both how needfull a matter it is to be perswaded and how hard a matter it is to perswade the mortification of the old man and the quickening of the new man And to let other instances passe in the point whereof we now speake how oft doth our Sauiour exhort to reioyce and be glad in persecution Mat. 5.12 because of the reward laid vp for vs by God in heauen Luc. 10.20 to reioyce because our names are written in heauen by the finger of Gods own hand Ioh. 16.33 to be of good comfort because he hath ouercome the world that is to reioyce in the Lord And wherefore but to shew how needfull it is to reioyce in the Lord and how hard it is to perswade this reioycing So that by the vsuall course of the Scripture it appeareth that our Apostle doubling and redoubling this his exhortation thereby sheweth both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes so needfull that it must be perswaded again and again and withall so hard to be perswaded that it cannot be too much vrged beaten vpon But it wil not be amisse yet a litle more particularly to looke into the reasons why it is so needfull to reioyce in the Lord alwayes and why we are so hardly perswaded to reioyce in the Lord alwayes Who seeth not that considereth any thing what mightie enemies we haue alwayes to fight withall the flesh within vs to snare and deceiue vs the world without vs to fight and wage warre against vs and the diuel euer seeking like a roaring Lion whom he may deuoure Who seeth not what fightings without what terrors within what anguishes in the soule what griefes in the bodie what perils abroade what practises at home what troubles we haue on euery side When then Satan that old dragon casts out many flouds of persecutions against vs when wicked men cruelly disdainfully and despitefully speake against vs when lying slandering and deceitfull mouthes are opened vpon vs when we are mocked and iested at and had in derision of all them that are about vs when we are afflicted tormented and made the worlds wonder when the sorrowes of death compasse vs and the flouds of wickednesse make vs afraid and the paines of hell come euen vnto our soule what is it that holds vp our heads that we sinke not how is it that we stand either not shaken or if shaken yet not cast downe Is it not by our reioycing which we haue in Christ Iesus Yes verily we lift vp our eyes vnto heauen and we are of good comfort because he hath ouercome the world we lift vp our eyes vnto the Lord and we reioyce in him because he shal giue a good end vnto all our troubles and shall wipe all teares from our eyes In Dauids troubles he was all his stay as himselfe euery where almost protesteth and when the Apostles were persecuted beaten and cast in prison they reioyced because of their strong consolation in Christ Iesus And so it is with all the faithfull children of God whatsoeuer flouds do beate vpon them whatsoeuer causes of sorrow do ouertake them yet do they stand and quaile not because of the reioycing they haue in Christ Iesus On this rocke all the surges of the sea of this world are broken Againe when others of vs are assaulted by that mightie Prince of darknesse when we are tried by mockings scourgings by bonds and imprisonment when we feele the smart of losse or hurt in bodie goods or name when the Beast of Spaine and with him that false Prophet of Rome thunder out threatnings and imagine all kind of mischiefe against vs whē the paines of death take hold of vs and multitude of sorowes beset vs round about why is it that our hearts do faile within vs how is it that we fall from our former loue and that feare commeth vpon vs as vpon a woman in her trauell Is it not through our want of reioycing in the Lord Yes verily we feele not in our soules the treasures of mercies that are hid for vs in Christ Iesus which should keepe vs standing against all batteries and assaults whatsoeuer and therefore we are not onely daunted and dismayed with these things but are quite affright and vtterly ouercome of them If any one of Iobs afflictions lie vpon vs we breake out into all the impatiencies that he did but we cannot lay hold of any such comforts as he did If death seize vpon sonne or daughter or any deare vnto vs 2. Sam 18.33 we breake out into like outcries with Dauid saying Absalon my sonne my sonne Absalon would God I had died for thee O Absalon my sonne my sonne but though Ioab would yet can he not comfort vs as he did Dauid Est 6.12 If Haman do but feare the Kings displeasure he hastes him home mourning and couers his head and will not be comforted and if Ahitophel do but see that his counsell be not followed 2. Sam. 17.23 he saddles his asse and rides home and hangs himselfe And this it is when men haue not their comfort in God whatsoeuer do befall them in this life If this or that thwart them by and by they are cast downe And why euen because they haue not learned to reioyce in the Lord alway Very needfull then it is ye see that we reioyce
to the letter of the Text and in all simplicitie to deliuer the meaning of the Holy Ghost Their iudgement our Author approued and followed their example opening in these Lectures the simple and most naturally intended sense of the holy Apostle and and thence vrging applying the Obseruations so effectually that many not only of his ordinarie hearers but euen of the Vniuersitie by whom he was much frequented blessed God for the direction and comfort they receiued from his mouth The life of deliuery in him was very powerfull made great impression in his hearers this booke wants that aduaÌ„tage which yet is here supplied because those things which then were only deliuered in the eares of few are here submitted to the eyes of all Touching the Author himselfe I need not say much Altho after a sort he condemned himselfe to obscuritie and affected a priuate and retired life yet he could not hide himselfe from the eyes of the world being generally noted and esteemed for his holines his integrity his learning and grauity his indefatigable paines in the discharge of his ministeriall function his singular wisdome and dexteritie in the gouernment of our Colledge which by Gods blessing vpon his care hath sent forth many learned Ministers into the Church many worthy Gentlemen into the Common-wealth Briefely in his whole conuersation he was so sincere vnrebukeable that by some partly by occasion of these Lectures he was defamed for precisenes Indeede as the times are now the only meanes almost to auoid that reproch is to be notoriously wicked But in few words to wipe of that imputation how much he condemned the iniurious zeale of the Separatists how far he misliked all busie disturbers of the Churches peace quiet still grauely exhorting to calmnesse and moderation how heartily he reuerenced his holy mother the Church of England and how willingly he conformed himselfe to her seemely ceremonies and iniunctions besides his practise he hath so many reuerend graue witnesses as he had familiar acquaintance To say truth he was not of the Laodicean temper nor yet pure in his owne eyes zealous feruent not turbulent contentious a faithfull seruant of God an humble and obedient sonne of the Church an enemy to faction no lesse then to superstition Lastly when the few and euill daies of his pilgrimage were ended as a comfortable death euer followes a conscionable life he patiently meekly endured Gods gentle visitation earnestly longed after his dissolution and to be with Christ which he knew was best of all and at length when the time of his changing was come deuoutly coÌ„mending his soule to the mercy of his redeemer he closed vp his eyes in peace was caried to his graue with honor He now rests from his labors and his works follow him he hath left behind him a blessed memory and a name sweeter then any oyntment This holy monument of his industry I coÌ„mend to thy vse and serious meditation good Christian Reader which fauourably accepted may incourage me to publish other of his labours The Lord Iesus blesse all our indeuours to the building vp of his Church and our owne euerlasting saluation Amen Queenes Colledge Nou. 28. 1617. Thine in the Lord Iesus Christopher Potter A Table Alphabeticall A. ADuersaries of the truth not to to be feared pag. 253. Affliction a gift and grace of God 89. 700. 707. fruits of them 80. 180. Comforts in them 337. 763. 700. whether to be desired pag. 709. Aged Ministers to be respected pag. 492. Allusions approued in the Scripture pag. 592. Ambition a note of false teachers pag. 821. Anabaptists their errour touching oathes pag. 97. Apostates censured pag. 196. 250. Armour of a Christian pag. 512. B. BAptisme duties from it pag. 342. Bodies of men fraile and vile pag. 857. Booke of life pag. 745. Bowing at the name of Iesus pag. 353. Brownists taxed pag. 175. 293. 846. 782. C. CAluin we reuerence yet we no Caluinists pag. 292. 829. Carefulnesse pag. 800. Censures to be charitable pag. 869. Certainty of saluation pag. 402. 749. 724. Circumcision two-folde 597. carnall abolished 602. morall vse of it pag. 605. Charity hopes the best 79. 74â— a worke of Christ pag. 562. Christ the onely gaine 200. in life 203. in death 206. true God 316. his obedience 325. his second comming 796. duties from it 843. his sufferings in soule 329. fruits of his death 330. how exalted 341. all creatures subiect to him 356. the marke of our Christian race 750. his body not euery where 844. it is a true body pag. 862. Christians to bee like minded 289. why 290. how freed from the Law 328. not voyd of passions 538. their courage pag. 253. Church to bee remembred in our prayers 46. not without staine in in this life pag. 286. Company of wicked dangerous pag. 437. Confidence must bee in Christ 627. not in our best workes pag. 637. 661. 649. 657. 666. Contentions disswaded pag. 299. Contentation in all estates pag. 877. 921. Corporal presence in the Sacrament pag. 225. Couetousnesse pag. 880. Crosse of Christ 812. enemies of it ibid. D. DEacons described pag. 4. Death may bee desired 215. how 216. why 217. not to bee feared 219. 221. a mercy of God to the faithfull pag. 532. Diuels subiect to Christ pag. 361. Distrustfull care 802. reasons against it ibid. Dissentions obiected to vs answered 291. 786. causes of them 780. remedies pag. 782. Doubting of saluation a doctrine false and vncomfortable pag. 183. 195. 402. 724. Drunkennesse pag. 826. E. EArthly desires pag. 825. Elections pag. 906. Enemies to the crosse of Christ pag. 810. Equity and moderation vrged 774. â—ules for it pag. 779. Erasmus his iudgement of Luther pag. 591. 621. Exhortations whether they doe infâ—â—â—e 〈◊〉 pag. 398. 732. Exaltâ—tion â—f Chr st pag. 348. Exampâ—â—s â—â—â—â—tion pag. 790. Expeâ—â—â—â—ntall knowledge in the word necâ—ssâ—ry pag. 124. F. FA th commended 252. a gift of God 26â— by it are wee assured of saluâ—tion 403. how it iustifies pag. 678. Faithfulâ—â—sse pag. 919. Faul s how to be noted pag. 734. Fâ—lse teachers dogâ— 583 to beware of them 587. notes of them pag. 589. 814. Feare seruile an â—â—filâ—all 406. motiues to this laâ—â—er pag. 411. Fellowship in he Goâ—pell a blessing pag. 37. Flocke their duties to their Pastor pag. 231. Freewill conâ—uted pag. 72 398. 415. 731. 893. Friends their duty pag. 54. Fulfilling of the Law pag. 888. G. GOds immutability the ground of our perseuerance 63. hee the authour of all good 68. 416. deliuers out of troubles 190. prouidence ouer his 791. his glorie cheefely to be aimed at pag. 226. Good workes See Workes Good report to be desired pag. 843. Gospell of Christ a great blessing pag. 49. 650. Grace 4. author of it 5. effects pag. 22. 26. Grauity of carriage pag. 832. H. HEalth a mercy of God pag. 530. Hearers of the word their duty pag. 374. Heretikes contentious pag. 300. Hope a vertue necessary in Christians
he hath an Obadiah to hide and feede his Prophets and in sinnefull Sodome hee hath a righteous Lot whose soule is daily vexed with their vnlawfull deeds Farre be it therefore from vs to condemne where the Lord hath not condemned Who are his he onely knoweth but that in all places he hath those that are his we are not to despaire yea euen at this day in Caesars Court and in sinnefull Rome it selfe The third thing which I note is that the Apostle saith that many of the brethreÌ„ in the Lord were emboldned through his bands and durst more franckely speake the word Whereby hee meaneth that through his constancie in his bands sufferings many Pastors teachers were emboldned to professe and preach the gospell more freely then before Whence I obserue another notable fruite and persecution of Gods Saints namely the emboldening of others to the profession of the gospell more freely Which as it serueth very notably for the proofe of the maine poynt that the persecution of Gods Saints rather furthereth then hindereth the gospell so may it be a strong consolation for the children of God against the time of persecution It may bee that some of vs in the time of the peace of the gospell may doubt how wee shall stand in the time of persecution and feare that when the tryall shall come we shall not quit our selues like men But let vs plucke vp our hearts and be of good comfort When wee shall see the constancy of other of Gods Saints in their sufferings then shall we also be emboldened freely to professe the truth of Christ Iesus the Lord shall turne the constancie of them in their sufferings for the hope of their profession vnto our encouraging and emboldening to make a good profession Thus we finde it to be in Ioseph of Arimathea of whome it is said Mat. 27.57 that he had beene the Disciple of Iesus before his Passion But he shewed it not till then and then hee went euen to Pylate himselfe and professed himselfe his Disciple and begged his bodie and entombed it The like we finde to be in Nicodemus of whome it is said Ioh. 19.39 that till the death and passion of Christ Iesus he onely came vnto him by night for feare of the Iewes But then he professed himselfe and ioyned with Ioseph of Arimathea to burie him most honourably By whose examples as also by the example of these heere mentioned in our Apostle yee see how the Lord by the sufferings of his Saints giues that boldnes and courage vnto others of his children which neither themselues felt nor euer any saw in them before Let vs not therfore feare how we shall stand when persecution commeth but let vs depend on the Lord who alone giueth strength and perseuerance and he will strengthen vs to stand LECTVRE XIV Verse 15. Some preach Christ euen through enuie and strife and some also of good will 16. The one part preacheth Christ of contention and not purely supposing to adde afflictions to my bands 17. But the other of loue knowing that I am set for the defence of the Gospell 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sincerely I therin ioy yea and will ioy NOw followeth the amplification of the latter effect and fruit of the Apostles bands which was the third thing noted in the former part of the Apostles narration set downe in these words Some preach Christ c. In which words the Apostle sheweth that of those brethren in the Lord which through his constancie in his bands were emboldened to preach Christ more frankly then before all of them did not preach Christ with the same minde nor vpon the same motiue nor for the same end but some with a corrupt minde moued through enuy and strife and to the end to adde more afflictions to the Apostles bands and others of a good minde moued through loue and to the end that with the Apostle they might defend the gospell So that here is set downe a distribution of such as preached Christ according to the diuersitie of the mindes wherewith of the motiues wherevpon and of the ends wherefore they preached Christ The distribution is this that some preached Christ sincerely and others not sincerely set downe ver 15. The minde wherewith the motiues wherevpon the end wherefore the worse sort preached Christ is set downe vers 15.16 Likewise the minde wherewith the motiues wherevpon the end wherefore the better sort preached Christ is set downe vers 15.17 Touching their mindes the better sort preached Christ of good will and a good minde toward the Apostle and toward the Gospell but the worse sort preached Christ not purely but of a corrupt and bad minde toward the Apostle Touching their motiues the better sort preached Christ euen vpon loue towards the Apostle and towards the Gospell but the worse sort preached Christ vpon enuie toward the Apostle and to stirre strife and contention in the Church among the brethren Touching their ends the better sort preached Christ to helpe the Apostle in the defence of the gospell knowing that he was appointed of God for the defence of the gospel but the worse sort preached Christ to adde more affliction to his bands thinking by the contentions which they raised in the Church both to greeue him and to exasperate Nero against him Thus I resolue the order and meaning of these words The thing which hence I obserue is the great difference of such as preach Christ in the Church of God For not to speake of such as set abroche false doctrine in the Church whereby either the foundation of our faith is either pluckt downe or shaken or the Church is burdened with â—aine traditions and commandments of men which are not â—fter God as the Apostle in his day so we in our day may â—ee that of those that preach Christ truly and soundly for â—octrine some preach Christ as they should and others â—therwise then they should some may be called good and â—thers bad preachers of Christ Which difference of Preaâ—hers as then it did so now it doth come to passe through â—he diuersitie partly of the mindes wherewith they preach â—artly of the motiues which cause them to preach and partâ—y of the ends wherefore they doe preach For in some it is â—ery cleare that they preach the glad tidings of your saluaâ—â—on vnto you of a very good minde towards God towards â—ou and towards the gospell of Christ Iesus only desiring â—nd that from the ground of their hearts the glory of God â—â—e saluation of your soules and the growth of the gospell â—f Christ Iesus But in others it is greatly to be feared that â—â—ey preach Christ of a naughty and bad minde affecting â—ther their owne glory then the glory of God seeking raâ—â—er their owne things then the things which are Iesus â—hrists hunting after yours rather then you minding any â—â—ing else rather then
then to build the Church of God how shall we brooke to heare such how shall we loue or like such how shall we take ioy or comfort in such Wherevnto 1. I answer out of the rule of charitie that because we know not who doe so preach Christ therefore we are to presume the best of them whom we heare The Lord only knoweth the hearts of men and the purposes and intents of their hearts Who art thou then that iudgest he standeth or falleth to his owne master 2. I answer out of the Apostle iâ— this place that if Christ Iesus be truely and soundly preached we are to take great ioy and comfort therein and willingly gladly to heare them that deliuer the truth soundâ—â— with what minde soeuer and to what end soeuer it is that â—â—y doe speake the word That is for them to looke vnto 〈◊〉 for vs to ioy in the other Hence then I obserue that that â—â—â—ister and preacher of the word is gladly and ioyfully to â—â—eard that preacheth Christ and the doctrine of the goâ—â—â—l soundly and truely with what minde soeuer vpon â—â—â—t motiue soeuer or to what end soeuer he preach Christ 〈◊〉 his gospell To which purpose also Mat. 23.3 is that of our Sauiâ—â— where he willeth to hearken vnto the Scribes and Phaâ—â—es sitting in Moses seate whereby he meaneth that the â—â—ctrine which the Scribes and Pharisies deliuered faithfulâ—â—â—ut of Moses was gladly to bee receaued howsoeuer in â—â—â—ir actions and liues they were iustly to be noted And 〈◊〉 reason is because the word is the Lords which they â—â—â—g with what minde soeuer they bring it or how vitious â—â—ad soeuer they bee that bring it And tell I pray you â—â—ch of you would much looke at the minde or affection â—â—he messenger towards you or other qualities in him â—â—ch should bring you a bill signed from the Prince for â—â—e pension or liuing for you If he should faithfully deliâ—â— the bill from the Prince vnto you would ye not ioyfulâ—â—â—eceaue it How much more gladly then and ioyfully â—â—ght yee to receaue the word of the Lord wherein is your 〈◊〉 when it is faithfully deliuered from the Prince of Heaâ—â—â— and Earth with whatsoeuer minde and affection the â—â—nister thereof deliuer it If Christ crucified be preached â—â—e holy word of life be truely and soundly deliuered this â—â—uld so warme our hearts and glad our soules that other â—â—ngs whatsoeuer should not greatly trouble vs. This then first serueth for the confutation of their erâ—â—r that cut themselues from vs so that they neither will â—â—re the word of vs nor communicate in the Sacrament â—â—â—h vs because of some defects in our Church because of â—â—e blemishes in vs. For I demaund is the word of truth â—â—ely taught with vs are the Sacraments rightly adminiâ—â—â—d with vs doe we labour amongst our people with vncorrupt doctrine Then surely if there were the same miâ—â— in them that was in the Apostle they would so reioyce 〈◊〉 this that they would brooke all things the better for thâ—â— If we be defiled in our minds or in our liues euery thinâ— that we touch is likewise defiled What to you Nay but to vs. The word that we preach shall saue you and thâ— Sacraments which wee administer shall profite you hoâ— fruitfull or vnfruitfull soeuer they be vnto vs. Secondly this serueth for the reproofe of them that 〈◊〉 cutting themselues from vs yet cannot brooke to heare thâ— word of such of vs as they thinke haue gauled them anâ— spoken the word with an hard minde towards them Fâ—â— thus commonly it is said he is a good Preacher he deliueâ— good and sound doctrine he teacheth the word faithfullâ— but in his Sermons I see hee saith many things vpon a stomacke against mee with a minde to girde mee and of pâ—â—pose to note and brand me before all the people and theâ—â—fore I caÌ„not brooke to heare him I take no comfort in tâ—â— hearing of him But Paul was of another minde for thougâ— there were that preached Christ of a badde minde towarâ— him through enuie and strife touching him and of puâ—pose to adde affliction to his bands yet that Christ was preâ—ched that gladed him that reioyced his heart And 〈◊〉 would it each of vs if we were so singly and sincerely afâ—â—cted towards the gospell as hee was whatsoeuer minde thâ— Preacher carried towards vs yet would we most gladly anâ— ioyfully heare the word at his mouth It were indeede bâ—â— of all if they that speake the word were as in doctrine 〈◊〉 in life vncorrupt and that they spake of a good minde alwaies and vpon loue But if they preach Christ soundly and truely we are not so much to be troubled what their affection or what their life be If persecution should come then wee would bee glad if wee might heare the word preached and not curiously looke with what minde it were deliuered Seeing the word and the worth and price thereoâ— is the same now let vs with the Apostle reioyce and be glaâ— if Christ bee preached whether it bee vnder a pretence oâ— sincereâ—y LECTVRE XV. PHILIP I. Verse 19. For I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall be ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it be by life or by death NOw followeth the latter part of the Apostles narration wherein hee tells the Philippians what successe he hoped his bands and the practises of those brethren which imagined mischiefe against him should haue And the summe of it is that he certainely â—oped and knew that his bands and all the practises of the â—icked against him should turne to his saluation and to â—heir good and comfort by his comming againe vnto them â—irst then the Apostle setteth down the proposition or main â—oynt for his hope hereafter in these words For I know c. Secondly he setteth downe the meanes whereby this shall â—ome to passe namely through the prayer of the Philippians by the helpe of the spirit of Iesus Christ and according â—o his owne faith and hope in these words Through your â—rayer c. And thirdly he explicateth what saluatioÌ„ he hopeth for and assureth himselfe of by these meanes as first the saluation of his soule in that by these means he hopeth â—hat in nothing he shall be ashamed but that with all confidence Christ shall be magnified in his bodie whether it be by life or by death in these words That in nothing c. And secondly the saluatioÌ„ or deliuerance of his bodie out of prison to their good comfort in vers 25. 26. For the meaning in general theÌ„ of these words it is as if the Apostle had thus said they by preaching Christ suppose to adde affliction to my bands that when Nero shall heare that so many preach
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
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
on life for the loue of any earthly thing whatsoeuer neither let vs wish death for any thing of this life which wee want or for any crosse of this life which we suffer but let vs be indifferent vnto either as either may make for the glorie of Christ Iesus Let the glorie of Christ Iesus be all the vantage and gaine that wee make reckoning vpon either in life or in death and let it be â—â—â—h a vantage and gaine vnto vs if he be glorified in vs â—â—â—t we make no reckoning of it whether it be by our life â—â—y our death so that he be glorified in vs. Let his glory â—our glory his kingdome our kingdome and so let life â—eath be welcome vnto vs as thereby glory is gained vnâ—â— Christ Iesus Let vs set this downe with our selues to gloâ—â—e Christ Iesus in our mortall bodies and let vs not care â—â—ether it be by life or by death and that vpon this reckoâ—â—â—g that Christ is vnto vs in life and death aduantage Now to descend vnto the particulars the second thing â—â—ich here I note is that the Apostle saith that Christ is vnto 〈◊〉 in life aduantage Whereby he meaneth that if he liue â—â—d through life glorifie God in his bodie by preaching the â—â—spell of Christ Iesus and walking in his waies euen this â—â—rifying of Christ in his bodie by his life is vnto him adâ—â—ntage euen such an aduantage as that this only he counâ—â—â— his life if he glorifie God in this life Whence I obserue â—â—at vnto a Christian should be the greatest gaine of his 〈◊〉 which he should seeke and whereunto he should bend â—â—â—selfe in his whole life and that is the glory of Christ Ieâ—â—â— by a faithfull walking in the waies of his calling and by â—â—uiding for things honest before the Lord and before all â—â—â—n The glorifying of Christ in his bodie by liuing to his â—â—â—ry should seeme such a gaine vnto him as that all other â—â—â—ngs in his life should seeme but losse vnto him Whereâ—â—on it is that the Prophets so often remember vs that we â—â—re created formed and made for the Lord his glory Esay 43.7 â—â—â—t our blessed Sauiour exhorteth vs saying Mat. 5.16 Let your light 〈◊〉 shine before men that they may see your good works glorifie â—â—r father which is in heauen that our holy Apostle likeâ—â—se exhorteth vs saying Whether yee eat or drinke 1 Cor. 10.31 or whatâ—â—uer yee doe doe all to the glory of God Which places shew â—â—ainely thus much that the thing which wee are to seeke â—â—d whereunto we are to bend our selues in our whole life 〈◊〉 â—he glory of God euen that he may be glorified in our â—ortall bodies And the reasons are cleare for first the end wherefore we were created and made was as euen now we heard out of the Prophet the glorie of God that hee might shew his glory in vs and that we againe might glorifie him in the land of the liuing Secondly wee are not our owne but wee are bought for a price and therefore as the Apostle maketh the argument 1 Cor. 6.20 we must glorifie God euen him whose we are in our bodies and in our spirits henceforth we must not liue vnto our selues but vnto him and his glorie That dyed for our sinnes and rose againe for our iustification Gods glorie that must bee the bent of our whole life and the vantage that we must seeke while we are at home in the body Now if yee aske how we are to glorifie God in our life I answer by walking faithfully in the waies of our calling whatsoeuer our calling be by keeping our vessels holy vnto the Lord and pure from all filthinesse of corruption by conforming our wills in all obedience vnto his will and by liuing soberly and righteously and godly in this present world All which our Apostle comprehendeth in a conuersation 1 Pet. 2.12 which becommeth the gospel of Christ And Peter in an honest conuersation where he saith Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of visitation That God may be glorified by vs this is a poynt which we must looke vnto And how may this be by hauing our conuersation honest that is by so walking and liuing as before was mentioned This then should teach vs so to looke vnto our wayes in our whole life that in nothing the Lord be dishonoured by vs. For if the glorie of God should be vnto vs the greatest gaine of our life while we liue herein the body then should we in all things seeke it and by no meanes doe any thing which may be to the impairing of it But doe wee in our whole life seeke the glory of our God as our greatest gaine Doe wee in nothing dishonour our God throughout our whole life If euery man should but looke how faithfully he walketh in the waies of his calling the minister the Lawyer the Physition the Souldier the Tradesman the Merchant the Countrie-man how carefull each of them in their calling are that God may be glorified by them if euery man shall but looke how watchfull he is ouer his owne body that it be not defiled with the corruptions which are in the world through lust what a conscience he maketh of all his waies that they bee framed in all obedience vnto Gods will and how desirous he is to leade a sober a righteous and a godly life in this present world if I say euery man shall but looke into himselfe and search and see how the case standeth with him touching each of these things each man shal finde in himselfe so many things whereby God is dishonoured as that I neede not to presse them to the shame of all that heare them Beloued the thing is too lamentable and too true if we will confesse a truth that whom in our whole life by all meanes we should glorifie against him our whole life is a continuall rebellion For what sin is it whereof if we dulie examine our selues we may not finde our selues guilty Looke vnto the first table Doe wee not trust vnto vncertaine riches and giue much honour to others which is due vnto God alone and so make other Gods vnto our selues besides him Doe not many in the worship of God vse superstitious rites and will-worships which God neuer commanded and so sinne against the second Commandement Doe wee not often abuse the name of God in periuries in blasphemous oaths in speaking of him lightly and vnreuerently and so take his name in vaine Doe wee not prophane the holy Sabbath many of vs with bodily labour on that day many with riotous banquetting on that day many with vnlawfull gaming on that day and most of vs with neglect of such holy duties as on that day were to be performed Looke also vnto the second Table Doe we not neglect nay
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
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
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
dehortation And in nothing feare c. but is thus to bee vnderstood in true coherence with that which went before Let your conuersation c that whether c I may heare and see that yee continue in one spirit and in one minde fighting c and that in nothing yee feare your aduersaries For so wee are to vnderstand the Apostle that hauing exhorted the Philippians to such a conuersation as becommeth the gospell of Christ he doth particularly specifie some things whereby they might giue proofe vnto him of such a conuersation as namely if hee might heare or see that they continued in one spirit and in one minde fighting together c and in nothing fearing the aduersaries or being in nothing afraid of the aduersaries Thus then I read these words not by way of dehortation but as depending on the former words and in nothing fearing the aduersaries or and being in nothing afraid of the aduersaries The Syriac interpreter readeth in nothing feare our aduersaries our reading is in nothing feare your aduersaries But in the originall is neither read our nor your aduersaries but as I said before in nothing fearing the aduersaries or fearing them that oppose themselues The meaning is that if he might heare or see that both they stood fast by the power of the spirit against the aduersaries of the truth and that they ioyntly fought together against the aduersaries of the truth as men knit together in one minde and likewise that in nothing they feared them that opposed themselues against the truth and the professors thereof this should bee a good proofe vnto him that their conversation was such as became the Gospell of Christ Hence then I obserue a third speciall part and marke of such a conuersation as becommeth the Gospell of Christ which is christian courage against the aduersaries of the truth and of the professors thereof If in nothing we feare the aduersaries of the Church and of the truth but take a good courage against the Dragon and his Angels this is a good note of such a conuersation as becommeth the Gospell of Christ Whereunto the Holy Ghost seemeth to giue so many testimonies as he doth often disswade all feare of whatsoeuer and whomsoeuer exalt themselues against God Feare yee not them saith our blessed Sauiour Mat. 10.28 which kill the bodie but are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell Mat. 10.28 In which place our blessed Sauiour putteth the very extremitie of that which any aduersarie can doe against vs. For what can any cruell tyrant or bloudy persecutor doe more then kill the bodie Nebuchadnezzars rage and furie against those three seruants of the Lord Shadrach Mesech and Abednego can no more but take hold of their bodies and cast them into an hote fiery furnace And the Deuill himselfe when he would wrecke his malice vpon Iob Job 1. 2. what could he doe more then touch him in his goods and in his bodie Assault the soule the Deuill may by many tentations and poyson the soule Heretiques may by their damnable heresies but none of them all can kill the soule neither can any of them all preuaile farther either against the soule to infect or defile it by heresies or other pollutions or against the bodie to kill or to afflict it then they haue power from God The Iewes in their rage may stone Steuen to death Act. 7.59 but though Nebuchadnezzar in his rage command the furnace to be hot seauen times hotter then it was wont Dan. 3.19.21.27 and cast Shadrach Meshech and Abednego into the middest of it yet not one haire of their heads shall be burnt nor their coates singed nor any smel of fire come vpon them And why but because the Lord giueth power ouer the one and not ouer the other The very extremitie then which any aduersarie can doe against vs is to kill the bodie and that if the Lord giue leaue they may doe yet saith the Lord feare them not seeing they can doe no more feare them not Yea but they are many and we but few how should we but feare them Nay though they be many and wee but few Luc. 12.32 how should we feare them seeing our great Captaine Christ Iesus hath said vnto vs Feare not little flocke Wherein he implieth that the aduersaries are many and wee but few yet saith he little flocke feare not And shall hee bid vs not feare and shall we feare Elisha we read feared not the King of Syria 2 Reg. 6.16 nor all his horses and charets nor his mighty hoste because he knew that they that were with him were mâ—e then they that were against him Be we nener so few we are to take vnto vs that weapon of faith whereof we spake before and to beleeue that God is with vs and then we are not to feare but with good courage and comfort to say If God be with vs who can be against vs Rom. 8.31 for surely if he be with vs none shall be able to preuaile against vs. Yea but they are mighty powerfull and strong Yea but God that dwelleth on high is mightier and be the aduersaries that oppose themselues against vs tyrants or heretiques or spirituall wickednesses which are in the high places his power is enough to â—quell them and to turne all that they can doe against vs to the furtherance of his Gospell and to our saluation And why are they mightier and stronger then we Is it because they are moe then we One God and Sauiour of vs all Christ Iesus enow for them all If he goe forth with our armies nay if he goe forth with vs alone with thee or with me hell gates shall not be able to preuaile against vs. What then Are wee desperately to runne vpon their pikes and to put our selues in danger or securely to walke and onely contemne them No these are extremities on the other side and either to runne our selues into danger when we neede not or to wish assaults by Satan grapling with heretiques persecution by tyrants or on the other side to sleepe the matter when such aduersaries lay their batteries against vs what else is it but to tempt the Lord by willfulnes and securitie We are to feare them so that we auoide them and runne not our selues into the danger of them when we neede not and we are so to feare them that we take heede that we be not circumvented by them For our blessed Sauiour himselfe so feared that hee runne not himselfe into the danger either of any other aduersarie or of the Deuill when he was tempted but was led aside by the spirit into the wildernes to be tempted of the Deuill Mat. 4.1 and so he feared that he tooke heede of being circumvented either by any other aduersarie or by the Deuill and therefore returned vpon his false allegations of scriptum est true allegations
shall also raigne with Christ That persecution then causeth perdition to the aduersaries and saluation vnto vs it is of God who in iustice rendreth vnto them as they haue deserued and for his promise sake rendreth vnto vs as he hath promised For this yee must here note and vnderstand that persecutions afflictions sufferings and wrongs by aduersaries are in themselues and in their owne nature punishments of sinne as is also death and hereby God in iustice might punish our sinnes and our iniquities for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero Domitian and the rest of those cruell persecutors in the Primitiue Church he might thus plague vs for our offences and himselfe be iust in all his wayes and holy in all his workes But vnto vs his beloued ones and his redeemed these things are not that which in themselues and in their owne nature they are and which in Gods iustice they might be vnto vs euen punishments of our sinnes but onely fatherly corrections and louing chastisements whereby in mercy God exerciseth vs represseth sinne in vs and bowlteth the branne of corruption out of vs here in the body of this flesh And as vnto vs in mercy death is made of God not that which in it owne nature it is a punishment of sinne but an entrance and passage vnto life so in mercy hath hee promised that afflictions persecutions and the like shall be vnto vs not that which in their owne nature are the beginnings of greater miseries but fore-runners of our saluation in the day of Christ Iesus It is not then of the nature of suffering persecution yee see but it is of God that persecution betokeneth vnto vs saluation that saluation is recompenced vnto vs which are troubled He in mercy hath promised that so it shall be and therefore so it shall be and it is a righteous thing with him that it be so The vse which our Apostle here teacheth vs to make hereof is as of the former not to feare persecution by the aduersaries which oppose themselues against the truth and against vs for the truths sake for seeing God turneth their persecution and rage against vs to their perdition and to our saluation why should wee feare them Whatsoeuer therefore they practise against vs let vs rest and repose our selues in our God He shall stretch out his hand vpon the furiousnes of our enemies but his right hand shall saue vs he shall recompense the aduersaries their wickednes and destroy them in their owne malice but hee shall wipe all teares from our eyes and after wee haue drunke of the brooke in the way lift vp our head aboue all our aduersaries Againe is it of God that persecution causeth vnto vs saluation This then may farther teach vs that by suffering persecution we doe not merit saluation For if it be of merit that our sufferings bring saluation vnto vs then it is not of God but the cause is in our selues and if it be of God then is it not of merit nor is the cause of our saluation in our selues Not according to the workes which we doe or sufferings which we suffer but according to his mercy he saueth vs for neither haue we wherein to reioyce by works nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs nor is there any other name vnder heauen whereby we may be saued but onely by the name of Christ Iesus He that reioyceth therefore let him reioyce in the Lord of whom it is that our persecutions and sufferings worke vnto our saluation And let this bee spoken of this third motiue or reason whereby yee see that we are not to feare the aduersaries because God recompenseth their persecution vnto them with perditiâ—n and vnto vs with saluation It followeth For vnto you it is giuen c. These words are both a proofe of that which went immediatly before and a fourth motiue likewise to perswade the Apostles former intendment Immediatly before he had said that God in persecution gaue them a token of their saluation The proofe here is Vnto you it is giuen of God by grace to suffer for Christ his sake therefore in suffering God giueth you a token of your saluation or thus sufferings for Christ are testimonies of grace vnto you of God therefore they are arguments and tokens of saluation vnto you of God And as thus these words serue for proofe of that so are they a notable motiue to perswade the Philippians not to feare the aduersaries for thus out of the Apostles words I frame the motiue Who will be afraid of a singular gift of God but to suffer for Christ his sake is a singular gift of God to you therefore yee are not to feare persecution by the aduersaries And that to suffer for Christ his sake is a gift of God hee sheweth à pari from the like as to beleeue in Christ is the gift of God so to suffer for Christ both gifts of God and vnto whom the one is giuen the other may not seeme strange For vnto you it is giuen to wit by grace for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—hrist that is in Christ his cause not only that yee should beleeue in him as others professe they doe but also to suffer for his sake which many others shrinke to doe Euen both these faith in Christ and persecution for Christ his sake are the gift and grace of God towards you Here then first I note that the Apostle saith it was giuen by grace vnto the Philippians to beleeue in Christ Whence I obserue that faith in Christ is the gift of God by grace Which also Christ himselfe teacheth vs where he saith No man can come vnto me except it be giuen him of my Father Joh. 6.65 Whereby hee meaneth that no man can come vnto him that is can beleeue in him and his Gospell except it be giuen him of his Father For so by comming vnto him diuers times in that chapter is meant beleeuing in him aâ— when it is said He that commeth vnto me shall not hunger and he that beleeueth in me which expoundeth the former 35. shall neuer thirst and againe Him that commeth vnto me I cast not away which is all one with that 37. He that beleeueth in me shall not perish So that it is cleare that when our Sauiour saith that no man can come vnto him except it be giuen him of the Father the meaning is that no man can beleeue in Christ except it be giuen him of God And to the Hebrues Christ Iesus is called the author and finisher of our faith Heb. 12.2 And wherefore was it that when Christ preached and when his Apostles and Disciples preached some beleeued and others beleeued not but because vnto some he gaue grace to beleeue and not vnto others For only they vnto whom it is giuen of God to beleeue doe
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
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
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
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
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
businesse giues them best leaue Businesse belike they haue of greater importance then this and which they are more to regard then the saluation of their soules Others they turne their backs vpon the Preacher and stay they cannot or they will not I cannot but speake of it What an vnseemely thing was it when the last Lords day after the celebration of that holy sacrament of Baptisme which seeing the opportunitie was giuen might well haue beene celebrated after the Sermon but what an vnseemely thing I say was it to see so many then turne their backs and goe their waies some vpon that occasion and others therein keeping their wonted manner But take heede men and brethren how yee despise the word and turne your backs vpon it For howsoeuer now yee turne your backs vpon it Joh. 12.48 yet shall it iudge you in the last day If there be a fault in any of you studie to amend it and let the word of Christ dwell in you all plenteously and in all wisdome Rom. 1.16 For it is the power of God vnto saluation to euery one that beleeueth Receiue the Ministers of Christ in the Lord and harken vnto their message for the Lord. For though they be men that come vnto you yet are they men sent from the Lord and their words are to be heard not as the word of man but as it is indeede as the word of God Happy are yee if yee heare these things and meditate thereupon with fruit vnto your soules Blessed are they that heare the word of God and keepe it LECTVRE XLVII PHILIP 2. Verse 29. Receiue him therefore in the Lord with all gladnes and make much of such 30. Because that for the worke of Christ he was c. WIth all gladnesse This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Minister at his returne vnto them He would haue them to receiue him in the Lord and to receiue him with all gladnes that is with such gladnes as that both all should reioyce at his comming and that with an exceeding great ioy so that he would haue both their ioy to be vniuersall that all should reioyce for him as he had longed for them all and againe no ordinarie ioy but an exceeding great ioy as the same words are very well translated Iam. 1.2 What such ioy so vniuersall ioy so exceeding great ioy for their Ministers returning home in health vnto them Was Epaphroditus their Minister Was their Minister thus to be receiued Indeede this would make a man to doubt as the world goes now whether Epaphroditus were their Minister Enough for a noble man a great man one of the Peeres oâ— the Realme thus to be receiued A Minister thus to be receiued it is a scorne a meere iest Well let it seeme vnto thâ— world as it will a scorne and a iest the Apostle here we see would haue them thus to receiue their Minister and the Ministers of the Gospell are thus to be receiued euen with aâ— gladnesse so that all their people should reioyce and thaâ— with exceeding great ioy for them Esay 52.7 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace saith the Prophet that declareth good tidings and publisheth saluation saying vnto Zion thy God reigneth Now of whom speaketh the Prophet this The Apostle plainely applieth this vnto the Ministers of the Gospell of Iesus Christ Ro. 10.15 They are they that declare and publish our peace and our reconciliation with God the Father by Iesus Christ his Sonne they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ they are they that publish saluation vnto euery one that calleth vpon the name of the Lord departeth from iniquitie How beautifull then should their feete be vnto vs When they come vnto vs or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them Surely I will tell you Consider that place yet a litle further The Prophet there speaketh first and primarily of the deliuerance of the children of Israel out of the captiuitie of Babylon and of them that should bring the message and gladd tydings therof With what gladnes then may we thinke would the children of Israell when they were in the land of their captiuitie receiue them that would bring them good tydings of their deliuerance out of captiuitie and returne vnto their countrie and ancient libertie Would not all of them receiue them with great gladnesse Would not all of them receiue them with exceding and vnfained ioy and reioycing With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was euen out of the most tyrannicall captiuitie of sinne death and the deuill Surely we should receiue them with an vniuersall ioy we should receiue them with an exceeding great ioy we should all of vs be glad euen in our very soules for them euery way that we could we should testifie this our gladnes for them A good shew of such gladnesse many of the Iewes then gaue when Christ riding into Ierusalem on an Asse they spred their garments in the way and cut downe branches from the trees and strawed them in the way and cryed through the streets of Ierusalem and said Hosanna the sonne of Dauid Mat. 21.8.9 blessed be he that commeth in the name of the Lord Hosanna thou which art in the highest heauens Here were tokens as of great honor done vnto him so of great gladnesse for him that was the high Priest of our profession And the Euangelist S. Luke storying the same thing saith that the whole multitude of the Disciples reioyced Luk. 19.37.38 and praised God with a loude voice saying blessed be the King that commeth in the name of the Lord peace in heauen and glory in the highest places The whole multitude reioyced and that with no small ioy when they lift vp their voices and said Blessed be he c. So we read that when Philip came to Samaria Act. 8.5.6.8 preached Christ vnto them the people gaue heede vnto those things which Philip spake with one accord hearing and seeing the miracles which he did and it is said that there was great ioy in that Citie They heard Philip when he preached Christ vnto them they gaue heede to the things he spake and that with one accord and vpon this there was great ioy in that Citie So we read that when the Apostles passed through Phanics and Samaria Act. 15.3 declaring the conuersion of the Gentiles and no doubt strengthning the brethren also in the faith wherein they stood it is said that they brought great ioy vnto all the brethren no ordinarie ioy but a great ioy not vnto a small
euery where almost wee may see men following their wonted pleasures and reioycing themselues in their wonted delights as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good Nay vnto such as thus reioyce fixing their only ioy and delight on the things of this world and on the vanities of this life our Sauiour Christ pronounceth a woe saying Woe be to you that now laugh Luk. 6.25 for yee shall waile and weepe This is the fearfull iudgement of God vpon them that reioyce in the flesh and not in the spirit Vnderstand therefore that there is a two-fold ioy and reioycing one in the flesh another in the spirit one carnall and sensuall another spirituall and Christian one in the world another in the Lord. The carnall and worldly reioycing is when putting farre from vs the remembrance of the euill day wee reioyce more in the pleasures of sinne and the transitorie things of this world then wee doe in the things that belong vnto our peace Such was the reioycing of him that when he had pulled downe his barnes and builded greater Luk. 12.18.19 and therein laid all his fruits and his goods said vnto his soule Soule thou hast much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime And such is the reioycing of men commonly at this day as already hath beene noted And true it is which wise Salomon saith Foolishnesse is ioy to him that is destitute of vnderstanding that is Pro. 15.21 euen wickednesse and sinne is a matter of mirth and delight to the wicked and vngodly man Iâ—b 20.5 But it is as true which Zophar saith That the reioycing of the wicked is short and that the ioy of hypocrites is but a moment Besides this carnall and worldly reioycing there is also a Christian and spirituall reioycing which is when setting our hearts on the Lord as on our chiefest good wee so reioyce in the things of this life as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus when remembring the mercifull goodnesse and louing kindnesse of our good God nothing can so much daunt vs but that our heart daunceth for ioy and our soules are rauished with reioycing thereat Wilt thou then reioyce or know how and wherein to reioyce O man that fearest the Lord Reioyce in the Lord reioyce in those spirituall blessings wherewithall God hath blessed thee in heauenly things in Christ Iesus reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world reioyce in the workmanship of thy creation after Gods owne image in thy redemption by the bloud of Christ Iesus when through disobedience thou hadst for euer cast thy selfe away in thine adoption through Iesus Christ into the number of the sonnes of God in thy reconciliation with God the Father by the intercession and mediation of Christ Iesus in thy vocation vnto the knowledge of the truth by the Gospell of Christ Iesus in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life in thy regeneration vnto a liuely hope in Christ Iesus and in the assured confidence of thy glorification after this life with Iesus who shall change thy vile body that it may be fashioned like vnto his glorious body c. Herein is the Christian mans reioycing and here is matter of reioycing indeed All reioycing in all things in the world whatsoeuer what is it in comparison of this reioycing Surely as euen now wee heard out of Iob it is short and but a moment Nay I say more Whatsoeuer men imagine with themselues yet indeed there is no true ioy no sound reioycing but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs and please our fancies and tickle our outward senses and delight our outward man but that that warmes the heart that that cheeres the soule that that makes the inner man to pant and to leape for ioy that 's the ioy in the holy Ghost and reioycing in the Lord. And this is it which stickes by a man in his life and in his death forsakes him not Yea when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer I haue no pleasure in them then in this ioy his soule shall reioyce through this ioy hee shall ioyfully wrestle with death and because of this ioy hee shall not feare death nor the graue but desire to bee loosed and to be with Christ Let the carnall and worldly and sensuall men therefore bragge and boast as much as they will that they leade the only ioyfull and pleasant liues and let them obiect vnto the godly Christian as much as they will a lumpish and momish and sowre life wherein he hath no ioy or pleasure at all yet shall the day come when they shâ—ll change their mindes and sigh for grife of minde Wisd 5.3 and say within themselues These are they whom sometimes we had in derision and in a parable of reproach 4. We fooles thought wee had the world at will and thought their life madnesse but how are they counted among the children of God 5. and their portion is among the Saints Thus I say shall they say when they shall perceiue that the life which they thought the only ioyfull life was indeed the most miserable life So that when the count is indeed truly cast wee shall finde that onely the true Christian hath sound ioy of heart and that there is no sound reioycing but this reioycing in the Lord. Yea but how shall wee know this that indeed wee doe reioyce in the Lord For wee are inclined naturally to flatter our selues and wee will say that wee reioyce in the Lord and perhaps thinke so too when indeed wee doe not How then shall wee know that wee doe truly reioyce in the Lord The wicked indeed whose hearts are set on other pleasures wherein no true ioyes are to be found they know not what â—t meaneth yea it seemeth meere madnesse and foolishnesse vnto them But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found 1. Consider and see what longing and thirsting there is in thee after the hearing and reading and meditating in the holy word of life what comfort and peace of conscience thy soule findeth in the holy word of life how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption how stedfastly thou cleauest in
thy heart vnto thy God and how soule-rauisht thou art with the loue of thy Christ by meditation in the word consider I say and see these things and hereby thou shalt see whether thou dost truly reioyce in the Lord. Ioh. 15.11 These things saith our Sauiour Christ I haue spoken vnto you that my ioy might remaine in you and that your ioy might be full If then thus we be affected toward the word of Christ that we long and thirst thereafter euen as the chased heart after the water brookes if wee finde in it such peace and comfort and contentation of soule if through it we belieue in Christ though we see him not and in his promises if we loue him reioyce in him with ioy vnspeakable and glorious this is a certaine effect and so a sure proofe of our reioycing in the Lord. Nay if wee haue a good measure of this reioycing in and through the word though not such complement as we haue spoken of yet euen this is a sure argument of our reioycing in the Lord for then alone shall this reioycing be fully perfect when wee shall see him face to face and when wee shall know euen as wee are knowne not in part onely Another effect of this reioycing in the Lord is that it causeth vs to reioyce in tribulations in afflictions in tentations euen in death and in the panges and paines thereof Consider then and see how thou art affected in the day of thy trouble what comfort thou findest in thy soule when in the world thou dost suffer afflictions what ioy thou findest in thine inner man when thine outward man is compassed about with sorowes consider I say and see these things and therby thou shalt also see whether indeed truly thou dost reioyce in the Lord for as the Apostle saith by Christ wee reioyce in tribulations knowing that tribulation bringeth forth patience Rom. 5 3. and patience experience and experience hope and hope maketh not ashamed If then when wee suffer afflictions in the world we can be of good comfort because our Christ hath ouercome the world if when wee are reuiled and persecuâ—ed and all manneâ— of euill words are spoken against vs falsly for Christ his sake wee can reioyce and be glad for that reward that is laid vp for vs in heauen if in the sorrowes of death wee can patiently wait for the Lord and gladly desire to be loosed and to bee with Christ this is a certaine effect and so a sure proofe of our reioycing in the Lord for therefore are wee not ouer come of sorrowes in the middest of troubles because of that our reioycing in the Lord which is within vs and which no man can take from vs. A third effect of thiâ— reioycing in the Lord is that it causeth vs to count all things losse and dung in comparison of Christ so that wee seaze him and possesse him not of a part alone of our reioycing but of our whole reioycing which is the effect spoken of in this chapter as hereafter wee shall perceiue Consider then and see whether thy reioycing be entire in thy Christ whether thou canst finde any sound ioy but in thy Christ whether thou stand so fast as that nothing shall take away any part of thy reioycing in thy Christ and giue it to any other consider I say and see these things and thereby also thou shalt see whether thou reioycest truly in the Lord. When many of Christ his Disciples went backe he said vnto the twelue Will yee also goe away Iâ—hn 6.67 68. Then Simon Peter answered him Master to whom shall wee goe Thou hast the words of eternall life If then we whosoeuer reioyce in other things yet wee reioyce in Christ Iesus if wee cleaue stedfastly vnto him knowing that there is no sound ioy without him if wee make him both the deskant and the dittie of our song and the whole matter of our reioycing this is also a certaine effect and sure proofe of our reioycing in the Lord for by our reioycing in him wee die vnto all other ioyes knowing that there is no sound ioy but in him Let vs remember what great things hee hath done for vs and what cause we haue to reioyce in his holy name He that gaue him to vs and him to death for vs he hath together with him giuen vs all things also Let vs therefore reioyce in him and let our reioycing in him shew it selfe by our reioycing in and through the word by our reioycing in all our tribulaâ—ions and afflictions and by dying vnto all other ioyes which are without him In him is sound ioy and in him is all ioy if we beleeue in him wee will reioyce in him if we reioyce ioyce in him wee shall not feare death but when death comes we shall desire to be loosed and to be with Christ LECTVRE XLIX PHILIP 3. Vers 1.2 It grieueth me not to write the same things vnto you and for you it is a safe thing Beware of dogs beware c. IT grieueth me not c. The Apostle thought that thus the Philippians might conceiue and thinke with themselues when you were with vs and taught vs and preached vnto vs Christ Iesus you ceased not to warne vs of fâ—lse teachers such as would seeke to seduce vs from that truth which you taught vs and we haue beene diligent so to doe neither haue we giuen place to any of their doctrinea And therefore you needed not to haue troubled your selfe this admonition needed not to vs. In these words therefore the Apostle meeteth with this and excuseth the matter and telleth them that for him it was no griefe or trouble at all to him to write the same things vnto them which before he had taught them by word of mouth and for them he telleth them that it was a sure and safe thing for them to be often admonished of false teachers thâ—t so they might be the more warie of them Now before wee proceede any farther let vs see what obseruations we may gather hence for our vse and instruction 1. In that the Apostle beats so often vpon that which he thought was so good and so profitable for them to heare vrging and pressing euen the selfe same things both by word and also by writing Hence we that are Ministers of the Gospell may learne this lesson not to be grieued to teach them that heare vs often the same things but as we perceiue the things whereof we speake to be good and profitable to them that heare vs so to goe ouer them and ouer them and not to leaue them till they may make some good impression in them There must be precept vpon precept as the Prophet speaketh Esay 28.10 precept vpon precept line vnto line line vnto line there a litle and there a litle we must tell them one thing oftentimes and beat vpon the same thing so long till at length they may catch some hold of it For
shall I speake of those manifold titles giuen herevnto in the new Testament as that it is called the mysterie of God the mysterie of the kingdome of God the mysterie of Christ the mysterie of God the Father of Christ the mysterie kept secret from the beginning of the world c. All which doe wonderfully commend the excellencie of this knowledg being made knowne vnto none but vnto whom the Father doth reueale it by his spirit For no man knoweth the Sonne but the Father and he to whom the Father doth reueale him by his spirit Mat. 11.27 I will not farther stand to amplifie the excellencie of this knowledge either by speaking of that ignorance which is opposite vnto this knowledge or by comparing of this knowledge with any other knowledge whatsoeuer Through the ignorance of this knowledge of Christ Iesus are the Gentiles strangers from the life of God Eph. 4.18 Excellent then is this knowledge whereby we liue in God and God in vs. Againe the knowledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light For as Moses shewed the law the Iewes eyes were not lightned but blinded but by the light of the Gospell all darknes is driuen from our eyes as the Apostle sheweth 2 Cor. 3. What then is any knowledge that it should be compared with the excellent knowledge of Christ Iesus Not therefore to compare it with any as being incomparably beyond all euen in it selfe yee see it is most excellent desired of the Prophets and holy Patriarchs desired of the holy Angels and reuealed vnto none but vnto whom the Father doth reueale it by his holy spirit But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs. What is then the vantage of the knowledge of Christ Iesus vnto vs Surely euen as much as our life and saluation is worth For this is eternall life saith our Sauiour in his prayer vnto his Father to know thee to be the onely very God Ioh. 17.5 and whom thou hast sent Iesus Christ Where the meaning is that the knowledge of Christ Iesus entreth vs into the possession of eternall life For this we must know that howsoeuer we haue a name that we liue yet indeed in respect of the life of God we are dead vntill such time as God that commanded the light to shine out of darknes shine in our hearts and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit then we take entrance of the possession of eternall life Which I take it our Sauiour Christ also signifieth where he saith Verily verily I say vnto you the houre shall come and now is Joh. 5.25 when the dead shall heare the voice of the sonne of God and they that heare it shall liue For when he saith the dead shall heare the voice of the sonne of God he meaneth that before such time as we heare the voice of the sonne of God whereby we come vnto the true knowledge of him we are dead spiritually we liue not the life of God And againe when he saith that they that heare it shall liue his meaning is that then onely we begin to liue the life of God and to take possession of eternall life when we heare his voice and thereby come to the true knowledge of him A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs Not the knowledge of his person onely but what he is made of God vnto vs which I called before the second knowledge of Christ To know that he was borne liued and died for vs to know that he is our wisdome and righteousnesse our sanctification and redemption to knoâ— the virtue of his death and resurrection to know that he is the reconciliation for our sinnes that he is the saluation of our soules that by him and for him we haue and receiue all the good blessings of God whether belonging to this life on that that is to come to know that in him are hid all the treasures of wisedome and knowledge and saluation so that hauing him we haue all riches and wanting him whatsoeuer riches we seeme to haue we haue nothing thus to know him is a vantage vnto vs for if we thus know him we beleeue in him we loue and we keepe his commandements and herein is life and without this is nothing else but death Is this then the excellencie and is this the vantage of the knowledge of Christ Iesus what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants And yet behold how where the light of this knowledge shineth most clearely men do yet loue darkenesse better than light It may be spoken to the shame of this whole Towne it may be spoken to the shame of a great many of this congregation that they loue darknesse better than light that they had rather lie drowned in the ignorance of Christ Iesus than be taught in the knowledge of Christ Iesus for what frequenting is there by them of those places where they should be taught in this knowledge Three or foure Sermons may commonly be heard weekely Of so many thousands as are in this Towne how many hundreths nay how many scores come to heare them weekely nay come to heare any of them weekely If it should be said as it was to Abraham at the destruction of Sodom if there be fiftie religious men within the Citie that hearken vnto my voice and thirst after the word of their Saluation as the Hart thirsteth after the Brooks if 45 if 30 if 20 if 10 I will spare it and remoue from it my sore plagues of famine and sicknesse would we not thinke it a hard matter if so many should not be found in this Citie which might well be as Goshen where there should be light though darkenesse were round about it I say not that so many cannot be found for I do not know so much But this I say that too few such there are to be found amongst vs. In this congregation what slacknesse and negligence is therein a great many either of frequenting other places or this Beloued the holy Patriarches and the Prophets desired that knowledge of Iesus Christ which now ye may haue and care yee not for it yea the Angels doe euen yet desire to looke into it and will ye not what is the matter doth this word of your saluation distaste in your mouthes doe ye not rellish it It is a token that ye are sick and
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
and set his affection on the things which are aboue Doth the cruell oppressor leaue off to grinde the faces of the poore and beginne to be mercifull Doth the vsurer leaue off to lend his money vpon vsurie and beginne to lend freely Doth the swearer leaue off to sweare and beginne to feare an oath Doth the filthy whore-monger and adulterer leaue off his vncleannesse and beginne to liue chastly Doth the contentious person leaue off to brawle and contend with his neighbour and beginne to loue quietnesse Doth the drunkard leaue his drunkennesse and beginne to liue soberly c. Doth any prophane and wicked person leaue off his prophanenesse and wickednesse and beginne to liue righteously and godly in this present world Nay so farre are wee from dying vnto sinne and liuing vnto God that contrariwise wee liue vnto sinne in sinne and wee are dead in respect of the life of God If wee would denie it yet doe the iudgements of God testifie it vnto our faces Hath not the sword beene shaken against vs by the hand of a cruell and mercilesse enemie now a long time Hath there not beene cleannesse of teeth in all our cities scarcenesse of bread in all our places euen a great dearth and famine throughout this whole land now a long time Hath not grieuous sicknesse and mortalitie great plagues and strange diseases taken away many thousands of our people And is not the hand of the Lord still stretched out against vs Doe not dearth and famine on one hand and sicknesse and mortalitie on another hand still deuoure our people And are not these the messengers of Gods fierce wrath against vs for our sinnes Yes certainly euen for our sinnes and iniquities are all these things come vpon vs. And because he hath smitten vs and wee are not healed because hee hath laid his punishing hand vpon vs and wee haue not turned from the wickednesse of our wayes vnto him therefore his wrath is not turned away but his hand is stretched out still No man knoweth the vertue of Christ his death or careth to know it but euery man walketh after the wayes of his owne heart and drinketh iniquitie like water No man knoweth the vertue of Christ his resurrection or careth to know it but euery man in stead of rising vp vnto holinesse of life riseth vp to eat drinke and play and therefore doth the hand of God lie still so heauie vpon vs. O my brethren at length let vs follow the counsell of the Apostle let vs mortiâ—â—e our earthly members fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie and let vs bring forth the fruits of the spirit Let vs crucifie the flesh with the affections and the lusts and walke in the spirit Let vs put off the old man which is corrupt through the deceiueable lusts and let vs put on the new man which after God is created in righteousnesse and true holines For this let vs all know that whosoeuer in this life dieth not this death which is vnto sinne no man shall deliuer his soule from the hand of the second death after this life and whosoeuer hath not his part in the first resurrection which is from sinne vnto righteousnesse he shall haue no part in the second resurrection which is vnto glory and life euerlasting And such as doe know and feele in themselues the vertue of Christ his death and resurrection them I exhort in the bowels of Christ Iesus that with the Apostle they desire and labour to know and to feele this vertue in themselues daily more and more Stand fast against all the assaults of the deuill and quit your selues like men embrace holinesse and follow after righteousnesse While yee liue the flesh will rebell against the spirit but striue daily more and more to subdue the flesh vnto the spirit Consider with your selues with all godly care what sinne it is that most doth haunt you couetousnesse or licentiousnesse or pride or hatred or swearing or lying or the like and fight against that labour daily more and more against that seeke daily more and more to crush that in the head Againe consider with your selues what good thing yee are too dull and slacke vnto hearing of the word or liberalitie to the poore or patience in aduersitie or the like and labour daily more and more vnto that follow daily more and more after that seeke daily more and more after that In a word stirre vp euery good grace of God in you and refraine your feet from euery euill path that ye may know and feele in your selues the vertue of Christ his death and resurrection and doe this daily more and more that ye may feele in your selues this vertue daily more and more The second thing which here I note is from what root this knowledge of the vertue of Christ his death and resurrection issueth and springeth and that is from the righteousnes of faith for still wee must remember that these foure last vantages whereof the Apostle speaketh doe so follow the renouncing of all our owne workes and the reioicing only in Christ Iesus as that they all issue from the first vantage that we haue thereby namely from the righteousnesse of Christ through faith Whence I obserue that only they that are iustified by the righteousnesse of Christ through faith doe feele in themselues by the powerfull operation of the holy Ghost the vertue of Christ his death and resurrection whereby they die vnto sinne and liue vnto God in righteousnesse and true holinesse And to this the Apostle seemeth to giue witnesse where hee saith that our hearts are purified by faith Act. 15.9 for it is as if hee should haue said wee are purified and purged from dead workes to serue the liuing God but how is it It is by faith in Christ Iesus So that the Apostles meaning is that only they that are iustified by faith in Christ Iesus are purged from dead workes to serue the liuing God For if this purification bee by faith then only they that haue faith are thus purged So our Sauiour also saith Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee Whence it is most plaine that they onely that are ingrafted into Christ Iesus by a true and liuely faith in him whereby they take hold of his righteousnesse bring forth the fruits of the spirit dying vnto sinne and liuing vnto God in newnesse and holinesse Why is it then that there is so little knowledge amongst vs of the vertue of Christ his death and resurrection The reason is only the faithfull children of God know it The rest they haue no root in themselues they want that true and liuely faith whence such knowledge should spring Let this then serue to rowse vs out of the dead sleepe of sinne and to awake vs vnto righteousnesse That the death and resurrection of Christ worke no
better vpon vs that wee subdue not the flesh vnto the spirit that we serue sinne and giue not our members seruants vnto righteousnesse in holinesse it is a plaine argument of the want of faith in vs. And therefore our Sauiour made it an argument against Iudas that hee beleeued not because he would betray him Ioh. 6.64 But there are some of you saith our Sauiour that beleeue not For saith the Euangelist Iesus knew from the beginning who they were that beleeued not and who should betray him Where the argument is that Iudas had a traiterous heart therefore he beleeued not In like manner let vs make the argument against our selues Our hearts are sett on mischiefe we drinke iniquitie like water wee die not vnto sinne but wee suffer sinne to raigne in our mortall bodies wee liue not vnto God in righteousnesse but wee giue our members seruants vnto vnrighteousnesse wee feele no vertue at all of Christ his death or resurrection in our selues therefore we beleeue not The conclusion is hard but if it bee altered the premisses must be altered Let vs cease to doe euill and learne to doe well let vs die vnto sinne and liue vnto God let vs mortifie our earthly members and be filled with the fruits of righteousnesse and then shall wee haue a good testimonie vnto our selues of our righteousnesse by faith In a word iustification which is by faith and regeneration which is by the spirit killing our old man and quickening our new man are so linked the one with the other as that they are affirmed and denied both together For if we be iustified by faith then are we regenerate by the spirit and if wee be regenerate by the spirit then are we iustified by faith And againe vnlesse wee be iustified by faith wee are not regenerate by the spirit and vnlesse we be regenerated by the spirit we are not iustified by faith As therefore we desire to haue our iustification by faith sealed vnto our soules so let vs desire to know and to feele in our selues the vertue of Christ his death and resurrection by dying vnto sinne and liuing vnto God in righteousnesse and true holines It followeth And the fellowshippe of his afflictions c. This is the next vantage which the Apostle reckons vpon by renouncing all his owne workes as losse and dung and reioycing onely in Christ Iesus the knowledge in himselfe of Christ his afflictions euen such as he did suffer in the daies of his flesh and such as he doth daily suffer in his members And the reason he addeth why he would know in himselfe the fellowship of Christ his afflictions namely so to be made conformable vnto Christ his death It is then as if the Apostle should haue said I make no reckoning of mine owne righteousnesse by workes but my desire is that being iustified by the righteousnesse of Christ through faith in such afflictions as Christ suffered in his owne person for the glory of God and the good of his Church and such as still hee suffereth in his members for his owne glory the good of his Church I may haue fellowship and bee partakers with them because I desire to be made comformable vnto Christ his death i. like vnto Christ who is dead and through many afflictions is entred into his kingdome What then did the Apostle desire outward afflictions in his body yea hee counted it a great vantage to suffer afflictions such as Christ had suffred in his own person and such as hee did suffer in his members for the glory of Christ and the good of his Church Hence then I obserue that affliction and trouble for Christ his sake and the good of his Church should not seeme grieuous vnto God his children but rather they should count it a vantage vnto them to be afflicted for his sake Thus the holy Ghost almost euery where teacheth vs. Mat. 5.12 Reioyce saith our Sauiour and be glad when men reuile you and persecute you and speake all manner of euill sayings against you for my sake falsly And the Apostle Iames Iam. 1.2 Count it exceeding ioy when ye fall into tentations i. afflictions and tribulations whereby ye are tempted And the Apostle Peter Thinke it not strange concerning the fiery triall 1 Pet. 4.13 which is among you to proue you but reioyce inasmuch as you are partakers of Christ his sufferings c. And lest the holy Ghost should seeme without all reason to will vs to reioyce in afflictions and to count them vantage vnto vs hee hath set doâ—ne many reasons why afflictions should not daunt vs or seeme grieuous but rather ioyous vnto vs. As 1. affliction hath been alwaies the lot of Gods children It beganne we see euen with Abell Gen. 4 8. whom his brother Caine slew Iacob and Ioseph the children of Israell Dauid Iob the Prophets the Apostles of Christ what afflictions suffered they Reioyce saith our Sauiour when they persecute you for so persecuted they the Prophets which were before you yea such persecutions and afflictionâ— both Patriarches and Prophets and Apostles and all the holy men of God haue suffered 2. Afflictions are profitable instruments which God vseth thereby to draw vs to the obedience of his will Hos 5.15 For so saith the Lord by his Prophet In their affliction they will seeke mee diligently Ier. 31.18 So saith Ieremy that before the Lord corrected and chastised him by afflictions he was aâ— vntamed calfe Ps 119.67 71. And Dauid before I was afflicted I went wrong but now I keepe thy word And againe it is good for mee that I haue beene afflicted that I may learne thy statutes 3. Afflictions are a token of Gods loue and fauour towards vs. For as the Apostle saith Heb. 12.6 Whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth Sometimes we wander astray out of the right way wherein we should walke and then as a good shepheard he sends his dog after vs to pinch vs and to ranke vs in our right order againe 4. Afflictions make wâ— like vnto Christ as both the Apostle sheweth here and in the Epistle to the Romanes Rom. 8.29 for as Esay had prophecied of him so he was full of sorowes he wanted no sorowes but he was full of sorowes 5. The afflictions of Gods children they are Christ his afflictions whereinsoeuer they suffer hee suffereth â—th them And therefore when Saul persecuted them that â—lled vpon his name he called vnto him from heauen sayâ—ng Saul Saul why persecutest thou me because he persecuted â—is children he counted that he persecuted him 6. It pleaseth â—he Lord through afflictions to bring his children vnto the â—ingdome For it is ordained that through many afflictions â—e should enter the kingdome No chastising Heb. 12.11 saith the Apoâ—tle for the present seemeth to be ioyous but grieuous but afterward 〈◊〉 bringeth the quiet fruite of righteousnesse vnto them which are â—ereby
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a
vantage vnto him 1. Because in afflictions he had fellowshippe with Christ 2. Because by afflictions he was made like vnto Christ Whence I gather these two obseruâ—tions 1. That in afflictions we haue fellowshippe with Christ 2. That afflictions make vs like vnto Christ For the first that in our afflictions we haue fellowship â—ith Christ it is plaine both because he suffered the like afflictions before vs and because in all our afflictions he suffereth with vs. For what affliction is it that we suffer Is it pouertie persecution hunger agonie in soule punishment in body Are we reuiled slandered mocked tempted by the Deuill Doth the wicked band themselues against vs vniustly accuse vs vniustly condemne vs vniustly put vs to death Are they of thine houshold thine enemies doe they that eate bread at table with thee lift vp their heeles against thee and betray thee into the hands of the wicked and vngodly All this way our Sauiour Christ hath walked before vs he hath drunke of all these cuppes and hath seasoned them vnto vs. Neither did he onely suffer these and the like afflictions before vs but as the head with the members still hee suffereth these and the like afflictions with vs. How many how great how aboue measure were Pauls troubles by sea by land of friends of enemies in body in spirit yet calleth he them all the afflictions of Christ because in them all Christ suffered with him Lazarus likewise in all his pouertie sicknesse sores griefes and miseries suffered nothing wherein Christ was not partaker of his griefe And if all the paines and miseries of that patient Iob were now vpon any of vs we should feele nothing which Christ felt not with vs. For can any member of the body suffer and not the head suffer with it Nay so long as this mysterie is which is for euer that Christ is the head and we the body so long if the body or any member of the body be hurt shall Christ which is the head be touched with the point of it O what a great comfort must this needes be vnto all the children of God here is a notable seasoning of all our afflictions If we be poore sicke persecuted imprisoned banished whipped c. in euery crosse that we beare the loue of Christ is sealed vnto vs in euery suffering that we suffer Christ suffereth with vs. As therefore the Apostle exhorteth Let vs reioyce in all our sufferings 1 Pet. 4.13 inasmuch as we are partakers of Chrâ—â—â— his sufferings 2 Cor. 4.10 For as Paul saith If we suffer with Christ we shall also raigne with Christ and if we beare about in our bodies the dying of the Lord Iesus the life also of Iesus shall be made manifest in our mortall bodies My 2. obseruation was that afflictions doe make vs like vnto Christ He was consecrated the Prince of our saluation through afflictions For taking our nature vpon him he filled it with the fulnesse of miseries with all sorowes of flesh with all anguish of minde with persecution with death with sin with condemnation Rom. 8.29 with hell And those whom God hath foreknowne he hath also predestinate to be made like vnto the image of his sonne like vnto him in many afflictions that at the last they may be like vnto him in eternall glory Do sorowes then come thicke vpon vs the moe the better because the moethe liker vnto Christ who was full of sorowes as Esay had prophecied of him Doe we in agonies and bitternesse of sorowes descend into hell Christ hath also descended and herein we are like vnto him If God haue giuen vnto vs pouerty cold nakednesse and much affliction if we feele many troubles to rest vpon vs if we feele that greatest trouble of an affrighted soule and a minde oppressed let vs thinke with our selues how good is God vnto vs thus to make the image of his onely begotten sonne to shine in vs that wee carying his image in vs may die with him and also reigne with him in the due time which he hath appointed Let vs looke into all that euer we haue euen into what thing soeuer pleaseth vs best â—to our goods lands possessions buildings riches honour â—ealth fauour authoritie friendship wife children and the â—ke in all these things we cannot behold the liuely image of Christ nor by any of these things are we made like vnto Christ Affliction and troubles humiliations and crosses â—hese are the things that make vs like vnto CHRIST and â—he greater that our afflictions are the liker wee are vnto Christ Let this then teach vs with patience to beare whatsoeuer â—rosse doe befall vs. We are full of griefe but we are chastiâ—ed of the Lord because we should not be condemned with â—he world we die with Christ but because we should liue with him we suffer with Christ but because we should reigne with him we weepe with Christ but because that Christ should wipe all teares from our eyes we are afflicted on eueâ—y side with Christ but because we should be like vnto him in all afflictions and so be glorified with him in the day of glory Let vs therefore runne with patience the race that is set before 〈◊〉 looking vnto Iesus the author and finisher of our faith who for â—heâ—y that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God Let vs approue our selues in much patience in afflictions in necessities in distresses in stripes in prisons in tumults in labors and let vs commit our soules vnto God in well-doing as vnto a faithfull Creator Yea let vs reioyce in afflictions inasmuch as they are a vantage vnto vs inasmuch as in our afflictions we haue fellowship with Christ inasmuch as afflictions make vs like vnto Christ Now if the question be asked whether seeing afflictions are such a vantage vnto vs as that therein we haue fellowship with Christ and thereby we are made like vnto Christ whether I say we are to wish and desire afflictions and crosses I answer that we are to wish them if by that meanes we may attaine vnto the resurrection of the dead For we are to wish and we are to iudge all things without Christ to be but dung that we may attaine vnto the resurrection of the dead If therefore by the meanes of affliction or by any meanes we may attaine vnto the resurrection of the dead we are to wâ—â— that meanes whatsoeuer it be We are not therefore simply to wish for afflictions and crosses being corrections and chastisements for our sinnes but if the will of God be so that wâ— suffer afflictions we are to reioyce inasmuch as we are partaker of Christ his sufferings thereby made like vnto Christ and we are to wish if by that or any meanes we may attaine vnto the resurrection of the dead When therefore the Apostle saith here if by any meanes this if implieth not any doubting in
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
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
Church as that they should be grieued at the heart for the wicked that trouble them for the sinnes that reigne amongst them and for the desolation that will follow if speedy conuersion and repentance preuent it not Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection and great compassion towards their people and towards the Church And should we men and brethren mourne for you anâ— should you giue place to the Deuill and to such his wickeâ— instruments as seek to drowne you in perdition should we 〈◊〉 grieued at the heart for you and should yee walke on in thâ— counsell of the vngodly and stand in the way of sinners anâ— sit in the seat of the scornefull should we be touched in 〈◊〉 soule that our labour should be in vaine amongst you anâ— should yee go on in the wickednsse of your waie drinking iniquitie like water and drawing on sinne with cordâ— of vanitie as it were with cart-ropes Nay beloued by thâ—â— ouâ— duty learne yee your duty For if we ought to be thus affecteâ— towards you then bethinke your selues well how yee oughâ— to be affected in your selues Surely if it should wring teâ—â— from our eies to see you sort your selues with the wicked and to suffer your selues to be drawne away with their error 〈◊〉 should make you to water your couch with teares and to mingle your drinke with weeping If it should touch vs in ouâ— soules to see you giue your members weapons of vnrighteousnes vnto sinne and to serue sinne in the lusts thereof iâ— should fill your soules full of heauinesse and plunge you iâ— sorrow of heart vnto the nethermost hell If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ to be yet againe intangled therein and ouercome it should vex you euen vnto the death and causâ— you to powre out your soules vnto the Lord in the bitternesse of your spirit Whatsoeuer it is concerning you should grieue vs should much more cause you to mourne in soule and to be troubled in your spirits For what is it that doth oâ— should cause vs to mourne for you and to be full of heauinesse for you Our desire is to present you holy and vnblameable in that day And here is our griefe that you suffer your selues to be seduced by the world and wicked ones and that our labour is in vaine amongst you Consider then with your selues how yee ought to be grieued in your selues and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued It grieued no doubt then Noah that preacher of righteousnesse that the Gen. 6. people in his time so prouoked the Lord to anger by their â—ruelty and wickednesse but they regarded not his griefe and therefore the Lord brought in the floud vpon the world of the vngodly Gen. 19. Iust Lot vexed his righteous soule with the â—ncleane conuersation of the wicked and with their vnlawfull deeds But they regarded it not and when he told them of â—oâ—â— iudgements hee seemed euen to his sonnes in law as though he had mocked and therefore the Lord raind vpon â—hem fire and brimstone and destroyed them Ieremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉 but they regarded it not therefore the Lord deliuered â—hem into the will of their enemies and they that hated them â—ee Lords ouer them Take heede then how yee regard it not when your Pastors are grieued on your behalfe take â—â—â—de how yee make light of such sinnes as they grieue to see â—ou defiled withall but rather sorrow for them that their sorrow may be turned into ioy and your ioy may be full euen â—oth yours and theirs In their ioy ouer you yee haue iust â—â—â—e of reioycing and in their griefe for you yee haue 〈◊〉 cause of griefe Looke therefore that they may reâ—oyce ouer you for that shall be your ioy and take heede that they may not mourne or grieue for you for that shall be your griefe Againe hence I obserue a notable comfort for the faithfâ—ll and painefull Ministers of Iesus Christ Hath he in all good conscience laboured in the worke of the Lord and doth he not see the desired fruits of his labours Paul the great Apostle of Christ mighty in the scriptures and much renowâ—ed for many great miracles which he wrought yet laboured 〈◊〉 vaine with many which he taught insomuch that the conâ—â—deration of them with whom he laboured so much with so â—â—â—le profit made him weepe and shed teares as in this place It may not then seeme strange vnto vs if our labour with many be in vaine But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them for though they be not gathered yet shall we be glorious in the eyes of the Lord and our labour shall not be in vaine in the Lord but if they be not gathered they shall be scattered from the presence of the Lord and of the Lambe for eueâ— more Giue therefore all diligence that we may reioyce 〈◊〉 the day of Christ that we haue not runne in vaine nor lâ—boured in vaine amongst you for that will bee profitabâ—â— for you Labour that we may giue accounts for you with ioâ— and not with griefe Heb. 13.17 for that will bee vnprofitable for you Lâ—â— vs haue mutuall ioy one of another and let our ioy be in thâ— Lord. The third thing which I note is that the Apostle saith thâ— many walke vp and downe which are the enemies of the crosse 〈◊〉 Christ Whereby the Apostle signifieth the great danger thâ—â— there was of them because they were many for that it woulâ— be hard for the Philippians not to light on some of them and tâ— be seduced by them vnlesse they should diligently looke oâ— him and such as he was Whence I obserue that it is not aâ—waies safe to follow a multitude but commonly rather dangerous Mat. 7.13 For many there are that goe in at the wide gate and walkâ— in the broad way but it is dangerous to follow them for thâ— way leads to destruction And againe our Sauiour hath told vs that many should come in his name Mat. 24.5 and deceiue many Yea commonly the multitude is the worst What were the rest of thâ— old world besides Noah and his familie Ten had beene buâ— a small number of righteous men to haue beene found in thâ— great Citie of Sodom yet were not ten found there How often were all the multitude of the Israelites ready to stonâ— Moses and Aaron But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets And how ofteâ— doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries that there were
many which made merchandize of the word of God many which were disobedient and vaine talkers and deceiuers oâ— mindes How often doth Iohn complaine of many Antichrists many false Prophets Nay in what age hath not the litle flocke of Christ liued in the middest of a naughty and crooked nation beset with a world of wickednesse and wicked men Where Christ hath his Church there the Deuilâ— hath more then a chappell euen 500 synagogues his instruments to worke his will so farre as they can So that if wee follow the most we shall commonly follow the worst A good hold then haue they of it that make this to be one of the notes of their Church Christ calls his Church a litle flocke and Esay calls it a litle remnant and Ieremie a small â—eede But well may shee stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications and so let her doe till the smoke of her burning ascend But why or whence is it that we in our ordinarie life stand so much vpon the multitude What more common amongst vs then to say that we will doe as the most doe we will not single our selues from the rest c Nay is not that profane and wicked speech often heard amongst vs that it is good going with companie though it be to the Deuill But beloued our God hath taught vs another lesson Exod. 23.2 Thou shalt not saith he follow a multitude to doe euill neither agree in a controuersie to decline after many to ouerthrow the truth And our Apostle here tells vs that many walke that are the enemies of the crosse of Christ but we may not walke after them but after him and such as he is For we are not to looke how many doe walke thus and thus but who walke as they should not how many walke in this or that way but what the way is wherein they doe walke And though all the rest bow the knee to Baal yet we may not though all the nations of the earth fall downe before the beast and worship yet may not we What if in an election of an officer and magistrate the rest or farre the greater part consent vpon an vnfit man yet may not I. O but I shall make my selfe odious if I single out my selfe from the rest and preuaile neuer a whit Yea but good Prophet Michaiah stood vpon no such points 1 Reg. 22. but that though hee should by standing single against 400 false prophets become odious vnto Ahab the King and all the Prophets and not preuaile yet he spake the truth Here I haue a good example I must walke as I haue him for an ensample And so generally let vs not looke how many doe thus or how we may preuaile if we single our selues but let vs doe as we ought whatsoeuer come of it and howsoeuer all do otherwise Et hoc sciamus fortiorem esse qui pro nobis est quam qui contra nos sunt omnes And this let vs know that he is stronger who is for vs then all they who are against vs. LECTVRE LXIX PHILIP 3. Verse 18.19 That they are the enemies of the crosse of Christ whose end is damnation whose God is their belly c. THus farre we haue already proceeded in this first reason of the Apostles which he vsed to moue the Philippians to follow him and such as he was for many walke of whom I haue told you often and now tell you weeping c. Now follow the fiue notes whereby the Apostle describeth these many walkers of whom he had told them often and now told them weeping The first note whereby he describeth them is that they are the enemies of the crosse of Christ Which branch of his reason might well stand for a sufficient reason with the Philippians to moue them not to walke after these but to follow him and to walke so as they had him for an ensample Now the Apostle calleth them the enemies of the crosse of Christ in two respects 1. Because by vrging the necessitie of circumcision and the workes of the law vnto righteousnesse and saluation they made the crosse of Christ to be of none effect and abolished the worke of our redemption by the bloud of Christ Iesus 2. Because they would not suffer persecution for the crosse of Christ and therefore applied themselues to the humor of the Iewes and preached vnto them circumcision and the law For thus both in doctrine detracting from the merits of Christ his crosse and redemption by his bloud and likewise in life following after carnall securitie and auoyding persecution for Christ crucified they shewed themselues to be enemies vnto the crosse of Christ Hence then I obserue who they be that be the enemies of the crosse of Christ namely they that in their doctrine detract from the merits of Christ his crosse and the worke of our redemption by the bloud of Christ Iesus finished vpon the crosse and they likewise that in their life follow after carnall delicacie and flie persecution for the crosse of Christ for Christ crucified euen both these sorts of men are enemies vnto the crosse of Christ For touching the first sort of men must not they needs be counted the enemies of the crosse of Christ that in their doctrine make the crosse of Christ to be of none effect And doe not they in their doctrine make the crosse of Christ to be of none effect that teach righteousnes redemption or saluation to be any otherwise then by the onely merits of Christ his crosse and faith in his bloud The Apostle saith if righteousnesse be by the Law that is Gal. 2.21 if we may be made righteous by any worke which we can doe according to the law by the feare of God the loue of God the loue of our neighbour or any thing commanded in the morall law of God then Christ died without a cause and in vaine For to this end as the Apostle sheweth Rom. 8.3.4 God sent his Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Where the meaning is that therefore Christ was sent to fulfill all righteousnesse in our flesh and to die for vs because we were vnable to fulfill the law to be made righteous by it or to saue our soules from death For if we had beene able to purchase righteousnes by our owne workes or to saue our soules from death then what needed Christ to haue come in the flesh or to haue died for vs It had beene in vaine and vnprofitable They then that teach righteousnesse to be by the law or any thing that we can doe they make the death of Christ and his resurrection his victorie his kingdome his glory himselfe vnprofitable and of none effect and so are enemies of the crosse of Christ So againe the Apostle saith yee are abolished from
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
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
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
benefits of Christ his death and passion whereof this day may put vs in mind which this day shall be sealed vnto the soules of those which are worthie communicants in this holy Supper For when this is sealed vnto our soules in this holy Supper that Christ died for vs that by his bloud we receiue remission of our sins that we are incorporated into his mysticall bodie and made one with him and he with vs that he hath obtained eternall redemption for vs and that in Christ are treasured vp for vs all the benefites of our saluation euen as surely as we are sure of the bread and wine which we receiue into our bodies at this Supper what sorrowes for any crosses should so far sinke vs but that we should recouer our selues by our reioycing which we haue in Christ Iesus For though hell it selfe should open her mouth vpon vs though sorrow it selfe should seeke to swallow vs vp quick yet stil here is matter enough wherein to reioyce Reioyce therefore in the Lord alway againe I say reioyce Thus much of this exhortation It followeth Let your patient mind c. This is also an exhortation vnto the Philippians wherein the Apostle exhorteth them not only to such a patience as is tried and seene in bearing iniuries and putting vp wrongs but generally vnto such a moderate curteous easie and gentle behauiour towards their neighbours and brethren as that they will rather lose of their right then not liue in peace and vnitie with them For so the word here vsed signifieth namely a moderation of that by equitie which in rigour might be exacted The word is sometimes translated as if we should reade thus in this place Let your curteous mind c. as in the Acts Act. 24.4 where Paul saith vnto Felix I pray thee that thou wouldest heare vs of thy curtesie a few words And in the first Epistle of Peter where he saith Seruants be subiect to your maisters with all feare 1. Pet. 2.18 not onely to the good and curteous but also to the froward Sometimes it is translated as if we should thus reade Let your gentle mind c. as in the second Epistle to the Corinthians 2. Cor. 10.1 I beseech you by the meeknesse and gentlenesse of Christ and in the first Epistle to Timothy where it is said that a Bishop must not be giuen to filthy lucre 1. Tim. 3.3 but gentle And sometimes againe it is translated as if we should thus reade Let your soft mind c. as in the Epistle to Titus where he willeth Titus to put his people in mind that they be no fighters Tit. 3.2 but soft shewing all meeknesse to all men But it comes all to one whether we reade Let your patient or your curteous or your gentle or your soft minde be knowne vnto all men The thing which he exhorteth them vnto is such a mildenesse of their behauiour and moderation of their affections among their neighbours and brethren as that for vnities sake they will rather lose of their owne then strictly stand vpon their right in matters of this life And this their mildenesse and moderation among their neighbours he would haue so notorious and euident that it might be knowne and that to all men not for matter of ostentation and vaine-glorie amongst men but that holding out this light to all men in their liues they may be won vnto the faith of Christ and the Name of God may be glorified And because the Philippians might haply thus obiect and say Yea indeed must we put vp iniuries must we not stand vpon our right but sometimes yeeld of our right then shall we make a hand indeede and quickly be the meanest among men and be trampled vnder feete as the clay in the streets Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they do abuse your patient mildenesse and gentle moderation of your affections yet do ye hold on this good course and possesse your soules in patience For the Lord is at hand euen neare to auenge you of your wrongs and to repay you with glorie So that here we haue an exhortation and a reason The exhortation is to bring them to a gentle moderation of their affections towards their brethren in matters of ordinary life The reason is to preuent an obiection Now thē that we see the meaning of the words and the speciall points together with the purpose of the Apostle therein let vs further see what we may obserue hence for our owne vse The first thing which I note in the exhortation is that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life so that for the keeping of vnity sometimes they yeeld of their right Whence I obserue a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbors which is in matters of ordinarie life to vse such moderation of their affections as that for vnities sake they do not alwayes strictly stand vpon their right but sometimes yeeld of their right and sit them downe with the losse and patiently put vp the wrong A notable patterne of the practise of this rule we haue in Abraham who in the strife that was betweene his heard-men and Lots heard-men Genesis 13.8 and was like to be betweene him and Lot resigned his owne right to buy peace 9. saying vnto Lot I pray thee let there be no strife betweene thee and me nor betweene mine heard-men and thine heard-men for we be brethren Is not the whole land before thee depart I pray thee from me if thou wilt take the left hand then I will go to the right or if thou go to the right hand then I wil go to the left He was Lots elder and his vncle and euerie way his better yet he stood not vpon these points looking when Lot should come vnto him and stoupe to him but in great mildnesse and patience he so moderates his affections as that he goes vnto him and moues the peace and yeelds his owne right to haue it Another patterne hereof we haue figured in that Parable in the Gospel Matth. 18.24 27. in the example of the King who calling his seruants to an account and finding one that owed him ten thousand talents but had nothing to pay forgaue him his debt He stood not vpon it that so much he owed and so much he should pay or else his body should rot in prison for it but finding him poore and not able to pay he remitted his right and forgaue him the debt And thus should we do in matters of ordinarie life and ciuill dealing one with another we should be kind and curteous one towards another shewing all meekenes and mildenesse one towards another we must not stand vpon termes one with another but we must yeeld one vnto another we must sustaine some losse one at
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
to anger abundant in goodnes and truth reseruing mercie for thousands and not making the wicked innocent the most mightie God vnto whom al power is giuen in heauen and in earth who sitteth in heauen and beholdeth the earth and seeth whatsoeuer is done among the sonnes of men our Lord by right of creation in that he made vs of nothing when we were not our Lord in the right of redemption in that when we were bondslaues vnder hell death and damnation he payed the ransome of our redemption and freed vs from the bondage of sinne and Satan and our Lord in the right of soueraignty to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings he is at hand neare about our paths and about our beds pitcheth his tents round about vs and giueth his Angels charge ouer vs he is at hand neare to behold our sufferings and our wrongs Exod. 3.9 as himselfe saith I haue seene I haue seene the affliction of my people which is in Egypt whereâ—nto the Egyptians oppresse them Neare to heare vs when we call vpon him as himselfe saith Call vpon me in the day of trouble Psal 50.15 and I will heare thee and thou shalt glorifie me Neare to deliuer vs from the wrongfull dealings of men and therefore the Prophet prayeth vnto him O deliuer me from the wrongfull dealings of men and giue me not ouer vnto mine oppressours Neare to saue vs vnder his feathers in euery needefull time of trouble for so the Psalmist saith The Lord will be a defence for the oppressed Psal 9.9 euen a refuge in due time of trouble Hereof Iacob had experience when Laban persecuted him in that the Lord curbed Laban when he said vnto him Genes 31.24 Take heede that thou speake not to Iacob ought saue good Hereof Ioseph had experience in his danger by his brethren in that the Lord first by Reuben saued him that he was not slaine and after that he was sold made him Ruler of Pharaohs house and of all his substance Genes 37.41 Hereof the children of Israel had experience when Pharao oppressed theÌ„ in that the Lord Exod 3. when their crie for their bondage came vp vnto him deliuered them out of the house of bondage by the hands of Moses and Aaron Hereof Daniel and his companions had experience when they were traduced vnto the king in that the Lord shut the mouthes of the lions that they hurt not the one Dan. 6.22.3.27 and abated the heate of the fire that it had no power ouer the bodies of the other Hereof the Disciples of Christ had experience when they were cast into prison in that the Lord sent his Angell vnto them and deliuered them out of prison Acts 5.19 And hereof the children of God haue continuall experience in that the Lord helpes them to right when they suffer wrong feedeth them when they are hungrie Psal 146. looseth them when they are in prison giueth them sight when they are blinde raiseth them when they are fallen keepeth them if they be strangers relieueth them if they be fatherlesse or widdowes and maketh all their beds in their siâ—kenesse And hereupon Dauid resolued and said Psal 3.6.27.3.23.4 I will not be afraid though ten thousands of people beset me round about nay though an hoste of men were laid against me yet shall not mine heart be afraid nay though I walke through the valley of the shadow of death I wil feare no euill And why for thou art with me saith the Prophet thou O Lord art with me and therefore whosoeuer be against me in what danger soeuer I be I will feare no euill This then to know that the Lord is with vs and that he is alwaies neare at hand to heare vs and to helpe vs should quiet vs as of all feare so of all perturbations of the minde so that we should patiently brooke whatsoeuer might otherwise stirre vs vnto impatiencie How is it then that vpon euery occasion we are so vnpatient and haue so little hold of our selues If any man thwart or crosse vs if any man harme or wrong vs if any man taunt or mocke vs if any man reuile or speake euill of vs if anie man offer vs any hard measure in word or in deed how do we bite vpon the bridle and stomacke the matter One abuse must be quit with another one wrong with another one mischiefe with another or else we think we haue neuer plaied the men But if we be falsly accused before the Iudge of theft murder sedition treason or the like if we be wrongfully scourged imprisoned racked or tormented if we be cruelly or deceitfully turned out of house and home lands and liuing and all that we haue O how then are our soules disquieted within vs and how do our hearts burnt within vs till we be auenged of such as haue thus dealt with vs Here must reuenge be sought by bloud death and if there be any further reuenge then this And tell me I pray what is the cause of such impatiencie in these and the like cases yea oftentimes when the Lord his hand is vpon vs in pouertie sickenes and the like Is it not euen hence because either we know not or remember not that the Lord is at hand Yes verily it is the ignorance or forgetfulnesse of the Lord and of his prouident watchfulnesse ouer vs that makes vs fret and fume and like the dogge runne vpon the bone that is cast at vs. We know not or we remember not that vengeance is the Lords and that he hath promised that he will repay and reward the wicked after their deseruing and therefore forsooth when we thinke there is cause we will be disquieted we will kill and slay and we will be auenged For if we knew or remembred that vengeance is the Lords and that he wil repay we would patiently passe by the contumelies and wrongs of men and leaue them to the Lord that iudgeth righteous iudgement We know not or we remember not that the Lord is neare vnto all that call vpon him in truth to heare and help vs in all dangers if we patiently waite vpon him that we may be safe vnder his feathers and therefore forsooth when troubles assault vs or the sorrows of death compasse vs about we thinke we do well to be as vnpatient as Ionas was angrie for his gourd For if we knew or remembred that he is at hand at euerie needfull time of trouble to helpe vs our soules would patiently wait vpon the Lord vntill he should helpe vs. Eyther we thinke not of the Lord and of his watchfull prouidence ouer vs to saue and defend vs and to auenge our sufferings and wrongs or carnally we say if the Lord be at hand I wish I might know it I wish I might heare him I wish I might see him as if otherwise we could not discerne of his being neare vnto vs or if we
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
in the Lord alwayes both because by our reioycing which we haue in the Lord we stand against whatsoeuer otherwise might quell vs and because through the want thereof it is that wee fall and are vtterly ouercome whensoeuer stormes arise and troubles assault vs. And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always Euery man complaineth where his shoo pincheth him and euery man layes his hand vpon his sore But very few in such cases when the hand of the Lord is vpon them when they are humbled and brought low through oppression through any plâ—gue or trouble can be brought vnto this to reioyce in the Lord. Nay tell one wicked and vngodly man when his troubles are multiplied and when his sorrowes are increased that he is to know that the Lord his hand is in all these that he is not to murmure against the Lord but to reioyce in the Lord doth he not say of them that thus speake vnto him that they are mad doth he not with indignation aske what cause he hath to reioyce in the Lord doth he not stil crie out vpon his crosses and miseries and vexations and paines and doth he not within a while belch out most impious blasphemies And hence it is that many with Iudas in such cases fall to despaire â—nd that many with him become their owne butchers Yea â—et the children of God themselues say whether their afflictions and their sorrowes do not sometimes sinke them so far that their soule euen almost refuseth comfort in the Lord very few like vnto Iob that mirrour of patience who when they heare of the losse of all their goods and of their seruants and of the death of their children can be content to frame themselues to the will of God and say Iob 1.21 Naked came I out of my â—others wombe and naked shall I returne againe the Lord hath giuen and the Lord hath taken away blessed be the name of the Lord Or when they are smitten with sores and boiles from the sâ—lâ— of their foote to the crowne of their head can with the samâ— Iob comfort themselues and say What shall we receiue good at the hands of God and not receiue euil And yet this most rare patterne of patience into what sharpe fits of impatiencie did he sometimes breake out crying out in the bitternesse of his soule 3.3 4. c. and saying Let the day perish wherein I was borne and the night wherein it was said There is a man child conceiued c. And thus it fareth often with the deare children of God that they sinke so farre that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction is sometimes so great that they haue almost no sense or feeling of God Which yet I do not so speak as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life for no doubt they may but to shew that sometimes they are so cast downe with heauinesse that it is a hard matter to reare them vp againe For as Iobs friends disputed against him so they against themselues that they are punished of God for their sins and iniquities and that therefore now he hath shut vp his louing kindnesse in displeasure And then they stand prying and looking into their sinnes and hardly can they be drawne to lift vp their eyes vnto the Lord that in him they may find comfort vnto their soules I wil not stand vpon the further enlarging of this point By this which hath bene spoken ye see how needful it is we should reioyce in the Lord alwaies and withall how hardly we are perswaded to reioyce in the Lord alwaies and consequently vpon what cause the Apostle doubled and redoubled this his exhortation Now this may first instruct vs in the merciful goodnesse of our God towards vs who in things so needfull for vs and whereunto we are so hardly drawne ceasseth not to stirre vp our dull minds and againe and againe to call them to our remembrance Esa 28.10 Precept vpon precept precept vpon precept line vnto line line vnto line here a litle and there a litle Euen as yong schollers are dealt withall so dealeth he with vs he goeth ouer and ouer the same lesson with vs and gladly he woulâ— beate it into vs. Secondly this may teach vs our dulnesse to conceiue and slacknesse to embrace the things that belong vnto our peace Such things must be doubled and redoubled vnto vs and yeâ— we will not learne them they must be often vrged and much beaten vpoÌ„ and yet we wil not receiue instruction The Lord must euen draw vs vnto himselfe by his holy Spirit and yet we will not runne after him he must send his holy Prophets and Ministers vnto vs early and late and all litle enough to stirre vp our dull minds Thirdly this may teach vs to hold fast that reioycing which we haue in Christ Iesus For is it so that the holy Apostle doth so often exhort vs to reioyce in the Lord alwaies is it so that it is so needful for vs to reioyce in the Lord alwaies that only by our reioycing in him we stand fast against whatsoeuer troubles and sorrowes and without it we are quite affright and vtterly ouercome of them is it so that we are so hardly drawne to reioyce in the Lord alwaies How are we then to hold fast that reioycing which we haue in Christ Iesus euen so fast that nothing take it from vs Let vs therefore reioyce but let vs reioyce in the Lord let vs reioyce in him alwaies that so no man nay that nothing take from vs our reioycing in him A ioyfull heart maketh a cheerfull countenance and if the heart be ioyful in the Lord it cheeres the heart and quickens the soule howsoeuer the countenance be appalled Other ioyes in riches in honours in friends in the vanities of this life and in the pleasures of sinne haply haue their moment of time and their appearance of good but their time is but only a moment and their good but onely an appearance and outward semblance onely the reioycing in the Lord is the true and sound reioycing and which causeth good health vnto the soule Let vs therefore reioyce in the Lord and let vs reioyce in him alwaies not onely when he feedeth vs with the floure of wheate but when he giueth vs plenteousnesse of teares to drink For whether he blesse vs or crosse vs it is for our good and his glorie and therfore he is to be blessed in both Yea whatsoeuer crosses or sorows we suffer let that remembrance of Christ his blessed death and passion which this day we celebrate be sufficient to cause vs to reioyce in the Lord. For what are all our sufferings or sorrowes vnto those