life or death â—f he should chuse the one vers 22. and secondly answeâ—eth that he knoweth not what to chuse but in this choise â—s in a strait betwixt two and thirdly setteth downe the reasons why the choise is so hard as 1. in respect of himselfe it were better for him to chuse death vers 23. and 2. in respect of them it were better that he chose life vers 14. Here is then the strait whether for his owne greater good he were now to chuse death or for their greater good hâ— were to chuse longer life This I take to be the order and meaning of these words generally thus farre Now let vâ— see what obseruations we may gather hence for our fartheâ— vse and instruction The first thing then which here I note is the reason wherefore the Apostle was so indifferent either vnto life or death which so euer God might be glorified by and it was because whether he liued or died if by either death or life he might gaine glory vnto Christ vnto him did accrew vantage enough Whence I obserue how a Christian becommeth indifferent vnto either life or death and that is thus if Christ be vnto him both in life and in death aduantage if he seeke no other gaine but this that Christ may be glorified in his body then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified be it life or death This was it that made those three children mentioned in Daniel so indifferent either vnto life or death For when Nebuchadnezzar had called them and thundred out cruell threatnings against them if they should not worship the golden image that he had set vp Dan. 3.16.17.18 they said vnto him O Nebuchadnezzar we are not carefull to answer thee in this matter Behold our God whom we serue is able to deliuer vs from the hote fiery fornace c. In which their answer they plainely shew that it was not life or death that they stood vpon but it was the glory of their God If God should deliuer them from death to his farther glory by their life they were willing to liue and againe if he should deliuer them vp vnto death to his further glory by their death they were also willing to die Life and death was indifferent to them by whether soeuer God would be glorified in them because the glory of God was all that they sought in life or in death The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience and for the defence of the truth of Christ Iesus to the shedding of their bloud They were willing no doubt to haue liued and they â—re willing also to die euen very indifferent vnto either 〈◊〉 or death And how so that they were indifferent vnto â—â—her Because if God were glorified in them whether it â—â—re by life or by death that was comfort enough ioy â—â—ough and gaine enough vnto them If they might gaine â—rie vnto God thereby came death or came life either â—â—s welcome vnto them And in so many of gods children â—here is this indifferencie vnto either life or death thus â—commeth to passe because of the aduantage which they â—â—ckon vpon by Gods glorie because as either life or death â—akes for Gods glory so they embrace either life if therâ—â— God may be more glorified and death if thereby God â—ay be more glorified Let this then teach vs euen so many of vs as feele not in â—â—r selues this indifferencie vnto either life or death to â—â—oke into the cause why it is that we are not indifferent vnâ—â— either And surely if we be not too partially affected toâ—ards our selues we shall finde that it is because this is the â—ast reckoning with vs that Christ be glorified in our boâ—â—es The pleasures and sorrowes of life and the terrors of â—eath these be the things that so affect vs that wee are not â—â—different vnto either but so heart set on the one that wee â—â—nnot brooke to heare of the other If as Iob speaketh Iob 21.8.9.10 â—ur seede bee stablished in our sight with vs and our generation â—â—fore our eyes if our houses be peaceable without feare and the â—â—od of God bee not vpon vs if our bullockes gender and faile not â—nd our Cowe calue and cast not her calfe If wee spend our â—ayes in wealth and haue all things at our desire then doe â—e so dote vpon these things that wee say with the foole in â—he Gospell Soule Luc. 12.19 thou hast much goods layd vp in store for â—any yeares liue at ease eate drinke and take thy pastime And â—uch a reckoning we make vpon the honors and pleasures commodities of this life that we could be content to liue with them euer but cannot abide to depart froÌ„ them Again â—f the rod of the Lord bee vpon vs and his countenance â—eeme to be turned away from vs if we be troubled on euery side with fightings without and terrors within if wee bâ— crossed in our substance and goods in our wife and chiâ—dren or in our owne bodies if wee bee in trouble sorroâ— neede sicknesse or other aduersitie if we be tryed by mockings and scornings by bonds and imprisonment then oâ—â— the other side we are so daunted with those things that wâ—â— are wearie of our liues and with Iob in his extremitie we câ—â— out Iob 3.11.12 and say Why dyed I not in the birth or why dyed I not whâ—â— I came out of the wombe 6.9.7.15 Why did the knees preuent me 〈◊〉 why did I sucke the breast O that God would destroy mee thâ— he would let his hand go and cut me off my soule chooseth rathâ—â— to be strangled and to dye then to be in my bones Yea and many times like vnto Achitophell and Iudas wee become our owne butchers One sort can heare of nothing but life and another sort wish nothing but death very fewe of vs that are indifferently affected to either life or death and all because we minde earthly things The preferments and pleasures and commodities of this life they are our aduantage and gaine If our desires bee filled with them then wee are nothing indifferent vnto death but all our delight is set oâ—â— life But if wee lacke them and instead thereof haue our drinke mingled with weeping then are we nothing indifferent vnto life but all our desire is of death and would God we were dead would God we were dead As for the glorie of God it neuer comes into our thoughts neither doe wee euer make account of life or of death as they doe make for the glory of the Lord for if we did then would we be indifferent vnto either as either should make for the glory of the Lord and not run vpon the one as carnall respects or terrors of death should moue vs. Well now that wee know these things let vs thinke or these things Let vs not set our hearts
namely if Christ be vnto vs both in life and in death aduantage Secondly that the vantage whereof we are to make reckoning in our life is that Christ Iesus may bee glorified by our life And thirdly that the vantage whereof we are to make reckoning in our death is that Christ Iesus may be glorified by our death Now vpon this occasion that hee had said that hee was very indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage the Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and answereth it in these words And whether c. Which words I know are diuersly read but the words bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which followeth Now when hee saith Whether to liue in the flesh ye must vnderstand that to liue in the flesh and to liue after the flesh are much different For to liue after the flesh is to follow the filthie lusts of the flesh and to liue in the flesh is onely to liue in this fraile bodie The doubt then is whether to liue in the bodie were profitable for him and what to choose life or death were best for him And the answere is that he knoweth not what to choose life or death Being in his case in prison a man would haue thought this choise would not haue been hard Yet he being in prison saw such comfort in death and such ioy in life that hee knew not which rather to choose And such loue did hee beare towards the Philippians that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to choose Whence I obserue first the great loue which ought to bee in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauines it should much perplexe him what to choose his or their present comfort Yee know that of Moses Exo. 32.32 where he prayed the Lord either to pardon his people their sinne or to raze him out of the booke of life And that of Paul Rom. 9.3 where hee wished himselfe to bee separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that hee could not be razed out of the Booke of life and the other that hee could not bee seperated from Christ onely therein they shewed how greatly Gods glorie in the peoples good And true is that of the Apostle 1 Cor. 13.5 that Loue seekes not her owne things but the things of others Whence yet I doe not inferre that the Pastor for loue of his people should in case of his saluation wish his own vtter rection rather then that his people should not be gained vnto Christ But this I say that euen in case of his and their saluation for the loue of his people hee is to be perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort should bee gained by his present dissolution yet their saluation should be furthered by his longer continuance in the bodie A poynt which doth not much perplexe many Pastors For too many such there are as neither caring for their own saluation nor their peoples looke onely to fleece them but neuer care what become of them A point which might be much enlarged but not so fitly in this place If the vrging of it might concerne any here I beseech them in the feare of God to thinke further of it with themselues The second thing which here I obserue is this that if we bee at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery hand that neither we desire to die in respect of the griefes of this life nor to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison and of the brethren none assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life he might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then such ioy and comfort he found on euery side which way so euer hee lookt to life or death that hee knew not whether of them to choose And where was the reason Though his case were hard yet hee was at peace with God and had faith and a good conscience Farre otherwise it is with many in our daie who see nothing but matter of discontentment and discomfort both in life and in death If either promotion fall not vpon them according to their desire or if crosses fall vpon them otherwise then they desire then they grow male-contented they care not to liue and yet they ioy not in death Such are they that minde earthly things but minde not the things of God Let vs seeke to be at peace with God let vs trust perfectly in Christ Iesus let vs keepe a good conscience in all things and this shall make both life and death comfortable vnto vs. LECTVRE XVIII PHILIP I. Verse 21. And whether to liue in the flesh were profitable for me and what to choose I know not NOw vpon this occasion that hee had said that he was verie indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage The Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and also answereth it in these words And whether c. And secondly hee bringeth reasons for either part first that in respect of himselfe it were better for him to choose death verse 23. Secondly that in respect of the Philippians it were better that hee chose life verse 24. So that the strait was hard whether for his owne greater good he were now to chuse death or for their greater good he were to chuse longer life The words where the doubt is moued are diuersly read but they bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which folâ—oweth The doubt is whether to liue in the flesh or in the bodie were profitable for him and what to chuse life or death but was in a wonderfull strait betweene the two Being in his case in prison a man would haue thought this choise would not haue beene hard Yet he being in prison saw such comfort in death and such ioy in life that he knew
not which rather to chuse And againe such a loue he did beare towards the Philip. that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to chuse that which should be to his greater comfort or that which should bee to their greater profite Whence first I obserue the great loue which ought to be in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauinesse it should much perplexe him what to chuse his or their present comfort and good Exo. 32.32 Ye know that of Moses where he prayed the Lord either to pardon the people that had sinned or to raze him out of the booke of life and that of Paul Rom 9.3 where hee wished himselfe to be separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that he could not bee razed out of ahe booke of life and the other that hee could not be separated from Christ but therein they shewed abundantly how greatly they loued their people and desired their saluation Neither yet doe I here teach that the Pastor for loue of his people should in case of his saluation wish his owne vtter reiection rather then that his people should not be gained vnto Christ But this I say that euen in case of his saluation and theirs for the loue of his people hee should oftentimes bee perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort might be gained by his present dissolution yet their saluation may bee furthered by his longer continuance in the bodie A point which doth not ouermuch perplexe many Pastors in our day for too many such there are as neither caring for their owne saluation nor for their peoples looke onely to fleece them but neuer care else what become of them Which point might be much enlarged if the place were conuenient If the pressing of it might concerne any here I beseech them in the feare of the Lord to thinke farther of it with themselues The second thing which hence I obserue is this that if we be at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery side that neither we desire to die in respect of the griefes of this life nor yet to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison for the defence of the gospell wherein none of the brethren assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life hee might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then which way so euer he lookt to life or death such ioy and comfort hee saw in both as that neither the griefes of life made him to wish death nor the feare of death made him to wish life And where was the reason Though his case many waies were hard yet was hee at peace with God through Iesus Christ his Lord he was strong in the faith of Christ Iesus whom God set forth to be a reconciliation through faith in his bloud and he had the testimonie of a good conscience that in all simplicitie and godly purenesse he had his conuersation in the world And therefore neâ—ther for the griefe of life nor for the feare of death wished he the one or the other but as either might make more for Gods glory he was indifferent vnto either Farre otherwise it is with many in our day who see no thing but matter of discontentment and discomfort both in life and in death for so it is with many of vs that if either promotion fall not vpon vs according to our desire or if crosses fall vpon vs otherwise then we desire then we grow male contented we take no ioy in our life and sometimes we hasten our owne death And againe many of vs if any way we be summoned vnto death by sicknes by the sword by the pestilence or any other way we so shrugg and shrinke for feare of death that like vnto Nabal if we surmise any danger of death by and by our hearts faint and die within vs 1 Sam. 25.37 and we become like stones No comfort or contentment a great many of vs finde either in death or in life but what through griefe of the one and feare of the other wee are often out of loue with the one and with the other And the reason is plaine for it is because we are not at peace with God nor haue the mysterie of faith in a good conscience We feele no comfort in our God through our reconciliation by Iesus Christ wee want a sound and a liuely faith whereby we should take hold of the promises of God made in Christ Iesus and a bad conscience so troubles vs that all is disquieted within vs. And therefore we finde no comfort or contentment in life or in death but discomfort and discontentment in both Will we then finde comfort and contentment in both whatsoeuer our state outwardly be Let vs labour to be at peace with God let vs trust perfectly in Christ Iesus let vs keep a good conscience in all things and this shall make both life and death comfortable vnto vs whatsoeuer our outward estate be both life and death shall be comfortable vnto vs if we haue peace with God and faith and a good conscience And let this suffice to be obserued from the doubt which the Apostle moueth where he professeth that he knowes not what to chuse life or death And why knew he not what to chuse life or death The reason hereof in the words following is said to be because on both sides there were such reasons on the one side to chuse life and on the other side to chuse death that he was in a wonderfull strait on both sides For saith hee I am greatly in doubt or I am in a wonderfull strait on both sides on the one side desiring to be loosed from the prison of this bodie or to depart out of the earthly house of this tabernacle for so the word may be taken actiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passiuely and to be with Christ where he sitteth at the right hand of God which saith he is best of all viz for me neuerthelesse on the other side knowing that for me to abide in the flesh and to liue longer in the bodie is more needfull for you that yee may enioy the fruit of my ministerie The former reason concerneth himselfe and his owne good the latter concerneth the Philippians and
their good in the former is signified his great desire to remoue out of the bodie and to dwell with the Lord in the latter is signified his great desire to abide in the bodie for their furtherance and ioy of their faith vnto the former his loue toward Christ constrained him vnto the latter his loue toward them constrained him for the former it was best for him for the latter it was most needfull for them and thus betweene the former and the latter he was so perplexed that he knew not what to chuse life or death death for his owne present good or life for their further good Now the thing which in the former reason I note is that the Apostle desired euen with a great desire to be loosed from the prison of his bodie or to depart out of the bodie and to be with Christ where he sitteth at the right hand of the throne of God and that he counted this better for him in respect of himselfe then to liue in the bodie Whence I obserue that a Christian in respect of himselfe is rather to desire to die then to liue to depart out of the bodie then to abide in the bodie Vnto the proofe of this point out of this place adde also that other of our Apostle where to the same purpose and in the same words almost he saith thus We loue rather to remoue out of the bodie 2 cor 5.8 and to dwell with the Lord. And that good olde Simeon ye know when once he had seene the Messias which was promised then hee desired with all his heart to die saying Luc 2.29 Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation as if he should haue said now that I haue seene the promised Messias the sweet Sauiour of the world now indeed I desire rather to die then to liue Yea but was it not a great fault in Iob that he desired rather to die then to liue when in the bitternesse of his soule he cried and faid Why died I not in my birth Iob. 3.11.6 9 7.15 or why died I not when I came out of the wombe O that God would destroy me that he would let his hand goe and cut me off my soule chuseth rather to be strangled and to die then to be in my bones Yes indeede this was a great fault in Iob thus in impatiency to breake out and to search for death more then for treasures Neither is any man be his crosses or troubles neuer so great neuer so many through impatiencie and because he is weary of his life to wish rather to die then to liue much lesse is he with cursed Achitophel or traiterous Iudas to become his owne butcher and to cut off his owne daies for this were to repine against the highest and to take our owne matters out of Gods into our owne hands A Christian therefore in respect of himselfe is to desire rather to die then to liue but in no sort through impatiencie or because he is weary of his life Yea but is not death terrible euen vnto the godly and doe they not oftentimes so shrinke thereat that they are afraid of it Yes surely death in it selfe and in it owne nature is so terrible that Dauid being in great heauinesse and distresse by reason of Sauls cruelty expressed it thus saying Psal 55.5 The terrors of death are fallen vpon me Whereby he meaneth that he was so afraid of his enemies as if death had beene ready to seaze vpon him And surely but for Christ Iesus that hee hath seasoned it and that through him it is but a passage vnto a better life wee might all of vs euen the best of vs well feare death as the fruit of sinne and as the reward or wages of sinne How then doe we say that a Christian in respect of himselfe is to desire rather to die then to liue We must vnderstand that a Christian is to desire rather to die then to liue but how not simply rather to die then to liue but so as Paul did rather to die and to be with Christ then to liue He doth not say to die and to be ridd out of the miseries of this life for so many desire whose desire is not good and for whom it were better rather to liue in the bodie then to die but he saith to die and to be with Christ Are we not then while we liue here in the bodie with Christ and Christ with vs If wee will speake as the scripture vsually doth we are not While we liue here in the bodie we are in Christ by his spirit and Christ in vs by faith as appeareth by many places of holy scripture but in the vsuall phrase of the scripture then principally wee are faid to bee with Christ when after the separation of the soule from the bodie we doe in soule enioy the continuall presence of Christ in heauen where he sitteth at the right hand of the throne of God euen as the Apostle witnesseth where hee saith Whiles we are at home in the bodie we are absent from the Lord 2 Cor. 5.6 not from being in the Lord but from dwelling with the Lord in the heauenly places So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man When then we say that a Christian in respect of himselfe is to desire rather to die then to liue the meaning is that he is rather to desire the separation of his soule from his bodie and in soule to bee with Christ where he is as man till he may both in soule and bodie bee there with him for euer then to liue in the bodie And the reasons are plaine and cleare as first because Christ is the husband and we the spouse if we belong vnto Christ As then it is better for the spouse to liue with her husband then to liue apart from her husband Eph. 5.32 so is it better for vs to be loosed and to be with Christ then to liue in the bodie secondly because heauen is our home and here we are but pilgrims and strangers As then it is better to be at home then where we are but pilgrims and strangers Heb. 11.13 so is it better for vs to be loosed and to be with Christ then to liue in the bodie thirdly because it is better for the soule to be ioyned vnto Christ then vnto a sinnefull bodie for as Dauid saith of Mesech and of the tents of Kedar Woe is me that I am constreined to dwell in Mesech Psal 120. â— and to haue mine habitation among the tents of Kedar so may the soule say of the bodie woe is mee that I am constrained to dwell in this sinfull bodie better it were for mee to be ioyned vnto Christ 4. Because the body is as a prison of the soule wherein it wanteth free libertie to doe what
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
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
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
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
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
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
also abased not as it is considered in it selfe for so it is immutable but in respect of the vaile of the flesh vnder which it was so couered that it lay hid from the first moment of Christ his incarnation to the time of his resurrection without any great manifestation of his power and maiestie therein Did he then who was both God and man thus voluntarily humble himselfe in his Godhead and in his manhood did he so abase himselfe that he would be borne in a cratch conuerse with poore fishermen eat and drinke with Publicans and sinners be baptized of Iohn be tempted of the Deuil wash his Disciples feete and as a Lambe before the shearer so not open his mouth What should this teach vs my brethren Euen willingly to submit our selues one vnto another and all of vs to decke our selues inwardly with lowlinesse or minde If abundance of wisdome and knowledge if greatnes in honor and dignitie if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe his name was wonderful counseller the mighty God the euerlasting father the prince of peace to him did belong all honor and glory in him were hid all the treasures of wisdome knowledge of his fulnesse haue all we receiued grace for grace yet for all this he thus humbled himselfe willingly as yee haue heard Let not therefore the conceit of wisdome and knowledge in our selues let not the conceit of our wealth and riches of our preferments and honors of our birth and friends cause vs to swell with pride of our owne gifts or to lift vp our selues aboue our brethren to disdaine our inferiors let not these be any staies why â—ere should not be in vs the same mindes that was in that â—hrist Iesus Let euery man make himselfe equall vnto them of the â—est degree and let euery man esteeme other better then himselfe â—e God resisteth the proud and giueth grace vnto the humble â—nd let this be noted touching Christ his humiliation It â—â—â—loweth And he became obedient or he was made obedient Whence I â—â—te the second point which I proposed to be spoken of to â—t Christ his obedience in his life vnto the law to fulfill the â—v For if the question be asked when and how long was â—rist obedient The Apostle answereth vsque ad mortem vnâ—â— the death not as if his death were no part of his obediâ—ce but the Apostle plainely implieth thereby that as in the 〈◊〉 of his life he was obedient vnto his Fathers will to fulfill â—e law for vs so was he obedient in his death to redeeme vs â—m death hell and the Deuill Touching his obedience vnâ—â— the law to fulfill the law the Apostle saith that when the â—nesse of time was come Gal. 4.4 God sent forth his Sonne made of a man and made vnder the law that is subiect vnto the law to fill the law And of himselfe thus our Sauiour himselfe â—aketh Mat. 5.17 thinke not that I am come to destroy the Law or the â—ophets I am not come to destroy them but to fulfill them Christ â—n was made subiect to the law and came into the world to â—â—fill the law And therefore he was circumcised the eight â—y he was represented to the Lord after the daies of Maries â—â—rification and as the text saith Luc. 2.39 all things were done for him â—â—ording to the law of the Lord. He gaue sight to the blinde â—â—de the deafe to heare the dumme to speake the lame to goe c. Es 35.5 6. â—it was so written of him He preached the Gospell to the â—re bound vp the broken hearted 61.1 2. preached deliuerance to the â—tiues set at libertie them that were bruised preached the accepâ—le yeare of the Lord c as it was so written of him He was â—uted with the transgressors though he had done no wickednesse 53.12 â—ther any deceit was in his mouth he bare the sinnes of many and â—yed for the trespassers as it was so written of him In a word â—atsoeuer was written of him in the law of Moses and in the Prophets and in the Psalmes all that he fulfilled And therefore when Iohn would haue put him backe from his baptisme he said vnto him Mat. 3.15 Let be now for thus it becommeth vs to first all righteousnesse as if he had said stay not this act of my baptizing for we must render perfect obedience vnto the Father in all things which he hath ordained Now will yee know the reason why Christ thus fulfilled the law as it was written 〈◊〉 him Gal. 4.5 The Apostle giueth it where he saith for this cause 〈◊〉 was made subiect vnto the law that he might redeeme them when were vnder the law Rom. 8.4 or as the same Apostle saith that the rightâ—ousnesse of the law might be fulfilled in vs which walke not after the flesh but after the spirit .i. that his fulfilling of the law in oâ— flesh might be imputed for righteousnes vnto the children oâ— his kingdome as well as if they had fulfilled the law in the owne persons For when as the same Apostle there speakeâ—â— by reason of our sinnefull flesh we were not able to fulfill the law and therefore must needs perish by the law then God sâ—â—ding his owne Sonne in the similitude of sinnefull flesh maâ—â— him obedient vnto the law that his fulfilling of the law mighâ— be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent and walke not after the flesh but are the spirit Againe the worke of our redemption consisted not onely in Christ his sufferings and death but in his fulâ—â—ling of the law also For the sufferings and death of Chriâ—â— considered apart from his legall obedience onely takes aâ— the guilt and punishment frees man from death and make him of a sinner to be no sinner but that he may be fully reconciled to God and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto vâ— Witnes the Apostle Rom. 3.19 where he saith As by the disobedience of 〈◊〉 man many were made sinners so by the obedience of one shall 〈◊〉 be made righteous where speaking generally of obedience bâ— meaneth Christ his whole obedience which in all his life time he performed For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores sic in obedience Christi fuit impletio legis vnde sumus iusti the transgressneâ— the law whereby we are made sinners so in the obedience of Châ—â— there was the fulfilling of the law whereby we are made iust And therefore that he might be made of God vnto vs perfect iustication and redemption besides that he suffered and died for â—s that he might free vs from sinne and death he also fulfilled â—he law for vs that so we might be made the righteousnesse
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
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
place to be willing to giue vp his life for them Joh. 10.11 The good shepheard saith our Sauiour giueth his life for his sheepe Christ himselfe was indeed this good shepheard here spoken of who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne how we should approue our selues to be good shepheards Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers persecution and banishment stripes and imprisonments yea the losse of life it selfe must rather bee indured then their saluation be neglected What then are wee simply to giue vp our liues for our flockes What if they be such as will bee glad thereat and rather then faile will themselues persecute vs yea and take our liues from vs Such sheepe indeed there are as persecute their shepheard and desire if they can to make him wearie of his life But this is that which now from our Apostle we teach that if our death may bee for the enlarging of Christ his kingdome and for the confirmation and encrease of their faith vnto whom we haue preached the Gospell then we are not to loue our liues vnto the death What then because our death may be for the confirmation of their faith are we to offer our selues vnto death Nay wee may not seeke death nor willingly runne our selues into danger But if the will of the Lord be such that by our bloud wee seale that testimony which we haue giuen to Christ Iesus and so confirme our brethren in the things that they haue heard and learned by our ministery we are not to shrinke at it but willingly to embrace it Yea but the cuppe of death is bitter how then can we be glad and reioyce in it True happily we should not greatly reioyce in that violent and vntimely death being considered in it selfe But knowing that our bloud is the seede of the Church and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution And thus our Sauiour by precept hath taught vs to doe saying Mat. 5.11.12 Act. 5.41 Blessed are yee when men reuile you and persecute you c. reioyce and bee glad for great is your reward in heauen Thus the Apostles likewise haue taught vs by example who when they had bin cast in prison and afterwards beaten departed reioycing that they were counted worthy to suffer rebuke for Christ his name As they by precept and example haue taught vs so ought wee to reioyce in tribulations and persecutions to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued Should then the saluation of your soules and the confirmation of your faith be so deare vnto vs euen dearer then our owne liues How ought ye then to be affected towards vs and our ministerie It was a notable testimonie that the Apostle gaue vnto the Galathians Gal. 4.15 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies and haue giuen them to him Nothing more deare then their eyes and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake that they would haue giuen him their very eies to haue done him good Shall I say that ye ought to be thus affected towards vs I say not so but I say that ye ought so to thinke of vs as of the ministers of Christ and disposers of the secrets of God Yee ought to thinke of vs as of the Embassadors for Christ and that we pray you in Christs stead as though God did beseech you through vs. In a word if we ought to lay downe our liues for our sheepe our sheepe ought to heare our voice And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought then would we heare his voice and obey him and follow him we would reuerence and regard him for the truths sake which he preacheth It is said of Lydia that when she had heard Paul preach and the Lord had so opened her hart that she belieued the things that Paul spak she was so desirous that Paul and those that were with him should come into her house and abide a while with her that she neuer left them till she had constrained them Act. 16.15 If yee haue iudged mee to be faithfull to the Lord saith she come into mine house and abide there and she constrained vs saith Luke It seemes besides other purposes which shee had that she thought her house would be the better if she might get them into it Not many Lydiaes I wish we might haue such hearers as Peter had that when they had heard vs would be pricked in their hearts and say vnto vs men and brethren what shall we doe Act. 2.37 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts and digest it in their soules Our desire is as I said ere while that our labour in the word may not be vnto you in vaine but that by our ministery we may offer you vp as liuing sacrifices holy and acceptable vnto God If we ought not to spare our liues vnto the death for you yee ought so to heare the word of vs that yee grow vp in faith and loue and euery good worke If wee ought to poure out our bloud for an offering for you for the confirming of your faith ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God that so our soules may be poured out as a drinke offering vpon the sacrifice of your faith For both these are implied here in our Apostle Wee heare what Pastor and people should doe and wee see in daily experience what they doe euen both so little answerably vnto that they should doe that it may be as truly now said as it was in the Prophets time like Pastor like people But I will not now stand farther to open and cut vp these soares Consider only in a 〈…〉 me I beseech you a reason which mee â—hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe If ye marke it both the obedience of their faith which are gained vnto Christ by the ministerie of the word and likwise the martyrdome and death of those that giue their liues for their sheepe are by a borrowed speech called sacrifices and offerings Though I be offered there the Apostle his death is called an offering vpon the sacrifice and seruice of your faith their faith whereunto by his seruice and ministery they had
But we see he vsed no such speech but as it pleased the Lord to vse these meanes in restoring him to health so he with all thankfulnes vsed the meanes and was restored vnto health Let vs therefore know that it is the Lord onely that deliuereth from death and restoreth vnto life and health and that this he doth sometimes without meanes and most commonly by meanes Let vs therefore in the bed of our sicknesse call vpon the Lord and let vs not neglect the meanes which he hath ordeined for the recouerie of our health Let vs onely trust in the Lord and let vs know that if the meanes be helpfull vnto vs it is because of the Lord his blessing vpon them He blesseth the meanes and therefore we are healed by the meanes so that he healeth and therefore we are healed Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sicknesse and restore vs vnto health This is not for any thing in our selues but for his owne mercies sake as the Apostle plainely sheweth when he saith but God had mercy on him for it is as if he had said but God for his mercies sake restored him vnto health Whence I gather this note that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing which Ezechias made after his restoring vnto health where he saith Esay 38.17 Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption It was thy pleasure or it was thy loue to deliuer my soule c where that is ascribed to Gods loue whence his mercy floweth which in our Apostle is ascribed vnto Gods mercy So that restoring vnto health is a louing mercy of the Lord. What shall we say then When wicked and vngodly men are restored vnto health is this a louing mercy of the Lord towards them Yes surely â—or albeit so their sinne and consequently their iudgement be increased yet this not comming from this mercy of lengthning their daies but from their owne corrupt nature we are to account that health and life and wealth and whatsoeuer else they haue are temporall mercies of the Lord vpon them Howbeit the mercies of the Lord in restoring his children vnto health and in restoring the wicked vnto health are much different His mercy wherein he restoreth the wicked vnto health is a generall mercy whereby he taketh pitie vpon all men proceeding from such a loue as whereby he maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust But his mercy wherein he restoreth his children vnto health is a speciall mercy whereby he taketh pitie vpon his children proceeding from that loue wherewithall he loueth vs in Christ Iesus by that the wicked are only restored vnto bodily health by this the children of God are so restored vnto bodily health that farther in soule they are more quickned then before by that the iudgement of the wicked is increased for that they abuse their health whereunto in mercy they are restored vnto the dishonor of God by this Gods name is more glorified in his children for that they vse their health whereunto in mercy they are restored to the praise of the glory of Gods grace In a word by that the wicked are made more inexcusable by this the children of God are made more fruitfull in good works and more assured of Gods loue Albeit then it be a mercy of the Lord both to the godly and likewise to the vngodly that they are restored vnto health for that the Lord might in iustice haue suffered his rod to lie longer vpon them if he had dealt with them in weight and measure yet is it such a speciall mercy proceeding from such a speciall loue which hee vouchsafeth vnto his children in restoring them to health as that the wicked and vngodly haue no part or portion at all therein Is it then such a speciall mercy vnto Gods children that they are restored vnto health Were not death rather a speciall mercy of the Lord vnto them or had not death then beene a speciall mercy unto Epaphroditus Surely it cannot be denied but that it is a speciall mercy of the Lord vnto his children if when he hath exercised them with his rod and prepared them by sicknesse vnto himselfe he take them by death out of the miseries of this life and translate them into the kingdome of his Sonne Ap. 14.13 For so saith the Spirit Blessed are the dead that die in the Lord and why for they rest from their labours and their works follow them They rest from their labors What is that that is by death they are deliuered and freed from such griefes and sorowes and labours and troubles and reuilings and persecutions and hatreds and other manifold calamities wherevnto this life is subiect yea from that grieuious yoke and heauie bondage of sinne which made the Apostle to crie Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death Againe their works followe them What is that That is their good deeds which they did in the the loue of God and in the loue of his truth after death acompanie them and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue and feare him walke in his waies So that whether we respect the end of wretched miseries or the perfect fruition of euerlasting happinesse which the children of God haue by death it cannot be denied but death is an especiall mercy of the Lord vnto them And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus and in these respects I doubt not it was that Paul desired in the former chapter to be dissolued and to be with Christ Phil. 1.23 euen that hee might bee freed from the miseries of this life and that hee might bee ioyned with his head Christ Iesus to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death so likewise life and restoring vnto health is a speciall mercy of the Lord vnto his children because so they are made farther instruments of his glory who hath restored them vnto health For being restored vnto health both they consider the mercifull goodnes towards them and so breake out into his praises who hath done great things for them Esay 38.18 whereas the graue cannot confesse the Lord neither death can praise him but the liuing the liuing as saith Ezechias they confesse him and sing praises vnto his name againe being restored vnto health they consider that the Lord hath reserued them for his farther glory to be manifested in them or by them and therefore their studie and care is so to lead their liues as that Gods name may be glorified in
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
people of Iudah in that so he kept them for fifteene yeeres space from such manifold miseries and corruptions in religion as afterwards followed in the raigne of Manasses 21.2 Thus the Lord rich in mercy so shewes his mercies vnto his children as that therein there is a blessing not to them alone but to others also This should teach vs thus much that we should not be too much puffed vp for whatsoeuer mercies the Lord vouchsafeth vnto vs as if for our owne sakes alone they were bestowed vpon vs but seeing therein the Lord also purposeth a blessing vnto others our care should be to vse them to the benefit of others our health to profit others our wealth to doe good vnto others our knowledge to instruct others and whatsoeuer mercies we haue vnto the good of others Which lesson also our Sauiour Christ taught vnto Peter when he said vnto him Luk. 22.32 Thou when thou art conuerted strengthen thy brethren But how haue they learned this lesson that like vnto that vnprofitable seruant in the Gospell Matt. 25. hide their talent in the ground and neuer doe good with that knowledge wherewithall God hath blessed them or they that like vnto that rich man in the Gospell Luk. 16.19 only feed and cloath themselues and neuer regard to refresh poore Lazarus no not with the crummes that fall from their tables or they that like vnto Nimrod that mightie hunter before the Lâ—â—d by their power and might cruelly oppresse and wickedly tyrannize ouer their poore brethren How haue those parents learned this lesson that neuer regard the godly education of their children or those children that despise their fathers instruction and forsake their mothers teaching or those Pastors that seldome or neuer looke vnto their sheepe or those sheepe that will not heare the voice of their Pastors Certainly in men of all sorts there is either great ignorance or great forgetfulnesse or great contempt of this instruction for generally wee doe not vse the mercies of God vpon vs vnto the benefit of others but either we know not or wee forget or wee neglect so to vse them or wee doe abuse them vnto the hurt of others Well let vs know that as this mercy was shewed on Epaphroditus not for his sake onely but for Pauls lest hee should haue sorrow vpon sorrow so whatsoeuer such mercy is shewed on vs it is not for our owne sakes only but for others also that they may haue comfort and profit thereby or otherwise lest they should some way be grieued and troubled And therefore as the Lod hath bestowed this or that mercy vpon vs of health or of wealth or of wisdome or of knowledge or the like let vs vse the same to the good and benefit of others as our state or place or calling doth require and in any case let vs beware that wee abuse them not vnto the hurt of others Now let vs see wherein it was a mercy of God vpon Paul that Epaphroditus was restored vnto health The Apostle sheweth it when he saith lest I should haue c. Herein then was it a mercy of God on Paul that Epaphroditus died not vpon that sicknesse because so he should haue had sorrow vpon sorrow vnto his sorrow by his own bands and imprisonment should haue beene added another sorrow for his death God therefore had mercy on Epaphroditus and restored him vnto health not for his owne sake only but for Pauls lest he should haue sorrow vpon sorrow What then Was Paul sorrowfull for any thing that befell him or that was likely to befall him Did he not with patience beaâ—e whatsoeuer did or could befall him Or could he be said to beare that with patience for which he was sorrowful That Paul was sorrowfull for many things may and doth appeare euen by this one place He was sorrowfull for his owne bands and imprisonment he was sorrowfull to see Epaphroditus and to heare the Philippians to be so full of heauinesse and if Epaphroditus had now died his death would haue made him very sorrowfull All which notwithstanding he did with patience beare both his owne bands and the heauinesse of Epaphroditus and the Philippians and so would haue borne Epaphroditus his death if he had died For heâ—ein was his patience seene that he did with such constancie and courage for Christs sake suffer those things which caused his sorrowes as that he was not ouercome of sorrow but so moderated it as that he mildly bore whatsoeuer caused sorrow And how is patience seene but in moderating sorrowes and quietly suffering them and whatsoeuer may cause them The note then is that sorrow and the like affections and passions of mindes are nothings vnbeseeming Christians as some haue foolishly thought but rather such things as very well beseeme them Esa 53.3 It was prophecied of our Sauiour that he should be a man full of sorrowes and that he was so may appeare by his weeping ouer Ierusalem by his trouble in spirit at the death of Lazarus and by many other things Nay how shall wee call him a Christian that hath shut vp all bowels of compassion and is not touched with a fellow-feeling of his brethrens infirmities Herein is a good point of true Christianitie that wee reioyce with them that reioyce and weepe with them that weepe and that wee beare with patience our owne sorrowes and whatsoeuer losse or crosse which may cause sorrow Yea but was it not a fault for Paul to be sorry for Epaphroditus his sicknesse or should it not haue beene a fault in him if he had beene sorry for his death seeing these things came and should haue come by the will of God No surely both in him it was and in all Christians it is a Christian thing to visit the sicke and to be sorry for their infirmities and for their death So was Christ so were the Apostles and so are all Christians and ought to be For what other thing is this for them that be strong and in health then for the rich to giue vnto the poore for the learned to instruct the ignorant for the strong to helpe the weake c. 1 Th. 4.13 Yea but wee are forbidden to sorrow for the dead How then should it not haue beene a fault in Paul to haue sorrowed for Epaphroditus his death Sorrow for the dead is not there simply forbid but such sorrow as they haue which haue no hope of the resurrection of the dead and of life euerlasting after this life They sorrow immoderately because they thinke that when death comes there is an end Such immoderate sorrow for the dead is there forbid lest we should seeme by our too much sorrowing so to thinke of the dead as the Gentiles did But a moderate sorrow is neither there nor elsewhere forbid but rather commended vnto vs by this example of our holy Apostle So that wee may sorrow for the dead if wee doe it moderately and with submission vnto the
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
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
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
more and more be established in the righteousnesse of Christ We must daily subdue the flesh vnto the spirit that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus We must daily cast downe our selues before the Lord that hee may daily more and more lift vs vp We must daily follow hard towards the marke that wee may be daily more and more holy in all manner of conuersation And therefore it is that wee doe so often communicate at the Lords Table namely that our faith and obedience may by degrees bee daily more and more strengthned and increased There needs but once entring into the Church by the Sacrament of Baptisme but being entred into the Church our soules must be often fed and nourished vnto euerlasting life by the Sacrament of the Lords Supper And faith is at once begotten in vs by the ministerie of the word but both our faith and our obedience must be ofâ—en and confirmed increased both by the ministerie of the word and by the holy vse of the Lords Supper By an holy â—nstitution therefore of the Lord we doe often come vnto this â—oly Table that so often as wee eat of this bread and drinke â—f this cup we may so often both renew the remembrance of Christ his blessed death and passion and so often haue our weake faith holpen and strengthened For aâ— herein we conâ—inue the remembrance of that his blessed death and passion â—ntill his comming againe so haue wee hereby a sure pledge â—nd full assurance of our incorporation into the body of Christ Iesus to be made one with him and he with vs. But â—efore we come vnto this holy Table it is necessary if we will â—aue our faith holpen and strengthned thereby that we duly â—nd diligently examine our selues and in all holy reuerence â—repare our selues thereunto We must proue our selues as â—he Apostle willeth whether we are in the faith that is wheâ—her we beleeue that the punishment of our sinnes is fully disâ—harged in Christ Iesus and that whatsoeuer saluation he hath â—urchased for his children belongeth euen to vs also For this â—aith we must haue before wee come hither our comming hiâ—her being not to haue this faith wrought in vs but to haue this â—hich already wee doe beleeue more fully assured vnto our â—oules and consciences Againe wee must trie and search in â—ur owne soules what contrition and sorrow of heart there is â—n vs for our sinnes past what detestation and loathing of â—inne we finde in our selues and what purpose and resolution of heart there is in vs to forsake our old wayes and in the â—hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word For vnlesse these things be in vs we are no meet guests for this holy and heauenly Table We must also search and see whether we be in peace and â—oue with all men for if thou bring thy gift vnto the Altar Mat. 5.23 24 and there remembrest that thy brother hath ought against thee there thou must leaue thine offering and goe and first be reconciled vnto â—hy brother and then come and offer thy gift If hauing thus examined our selues we come vnto this holy Table then here we haue sealed vnto vs our communion with Christ then here we haue assured vnto vs all the benefits of Christ his death and passion That therefore hereby wee may receiue all holy increase of our faith let vs with all holy reuerence come at this time vnto this Table And in the whole course of our life let vs labour by degrees to proceed from perfection to perfection Let vs daily stirre vp euery good grace of God in vs that seeking by continuance in well-doing honour and glory and immortalitie we may in the end receiue the prise of the high calling of God in Christ Iesus And to conclude with this of our Apostle let vs as many as would bee perfect bee thâ—â— minded as our Apostle was touching our iustification touching our regeneration touching the acknowledgement of our imperfection and touching an holy pursuit after perfection LECTVRE LXV PHILIP 3. Verse 15.16 And if yee be otherwise minded God shall reueale it vnto you Neuerthelesse in that whereunto wee are come c. NOw followeth the second point where the Apostle signifieth his hope that God would reueale this truth which hee had professed vnto them which as yet were otherwise minded then he was in these words And 〈◊〉 yee be otherwise minded c. And if yee be otherwise c. This sheweth that the Apostle thought or rather knew that hee should not bee able to perswade all to be of the same minde with him in the things before mentioned but that some through the suggestions of the false teachers that were amongst them would thinke otherwise then he thought of those points Yet see how kindly the Apostle dealeth with those If saith he ye be otherwise minded so that yee doe not thinke as I your Apostle doe of workes of Christ of perfection in the knowledge of Christ but rather â—â—re of another iudgement yet I doubt not but as God hath begunne to reueale his Sonne Iesus Christ vnto you by my â—reaching so he will also in his good time reueale and make knowne vnto you this same thing wherein yee now dissent in â—udgement from mee and will not suffer you to be holden of â—his errour he will I doubt not by the ministerie of his seruants through the powerfull operation of the holy spirit open the diuine eyes of your darke vnderstanding that yee may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you This I take to be the true meaning of these words Now let vs see what hence wee may learne and so wee will proceed vnto that which followeth in the next verse And if yee be otherwise minded c. Ambrose one of the ancient Fathers readeth these words thus And if yee shall be otherwise minded God also hath reuealed it and vnderstandeth them as if the Apostle had thus said If yee shall thinke of any more then I haue put you in minde of know that it is by reuelation from God Which sense and reading if it were true might indeed helpe well to boulster out such humane traditions and superstitious ceremonies as the Church is burdened and pestered withall But this sense and reading as well because it may seeme to patronage such vnwritten verities and vnsauory ceremonies as also for that it is altogether different from the words and meaning of the Apostle is vtterly to be reiected For first the Apostle doth not say if you shall be but if ye be otherwise minded Againe the Apostle doth not say God hath reuealed it but God shall or will reueale it vnto you And lastly when the Apostle saith If yee be otherwise minded his meaning is not that if they thinke
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
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
Christ Iesus We must follow after holinesse and be filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God this inherent holinesse onely being the pledge and seale of that imputed holinesse whereby we are most truly Saints in Christ Iesus A good lesson for all them to meditate vpon that are baptized into the name of Christ Iesus but whereon it may well seeme that a great many of vs neuer thinke For if we did could it be that we should so wallow in sin and drinke iniquitie like water as we doe that wee should so defile our selues with adulterie fornication vncleannesse wantonnes hatred debate emulations wrath contentions enuy theft murther drunkennes gluttony pride lying swearing and the like as we doe that we should so profane the Lords Sabboths so decline from the works of the spirit and so delight our selues in the works of the flesh as we doe Know yee not saith the Apostle Rom. 6.3 that all we which haue beene baptized into Iesus Christ haue beene baptized into his death that like as Christ was raised vp from the dead by the glory of the father 4. so we also should walke in newnes of life Surely either we know it not or remember it not and whether soeuer it be it argueth that we are not the men that we should be Beloued sinne and saints sort not together If ye suffer sinne to reigne in your mortall bodies well may the filth of the flesh be put away through the outward washing but yee are not indeed of the communion of Saints because not washed by the spirit in the spirit of your mindes Let no man therefore deceiue himselfe Either yee must be Saints in Christ Iesus or else yee belong not to his kingdome And if yee be Saints then may ye not suffer sin to reigne in your mortall bodies Flie therefore from sinne as from a serpent and follow after peace with all men and holinesse without which no man shall see the Lord. So shall yee not onely be of the number of them that are called Saints through the body of their outward profeshon but yee shall be indeed Saints in Christ Iesus LECTVRE II. PHILIP I. With the Bishops and Deacons Vers 2. Grace be with you and peace from God our father and from our Lord Iesus Christ IT remaineth now that we come vnto the persons saluted more particularly which are the Bishops and Deacons at Philippi Where by Bishops he meaneth the ministers and teachers there which laboured in the word and doctrine For that the word must needs so signifie in this place appeareth because he speaketh of many Bishops in one Church and City And so frequently it signifieth in the new Testament as easily may be seene by looking into those places where this word is vsed Afterward the name of Bishop came to bee a distinct title of men more eminent in the ministerie as now it is By Deacons also the Apostle I take it meaneth those that by their office were to receiue to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordained in the Church Act. 6.5 and such as are described by our Apostle 1 Tim. 3.8 c. for albeit the word here vsed haue likewise other significations in the new Testament yet here the distinction of Bishops and Deacons sheweth that by Deacons are ment such as attend on distribution not on teaching or exhortation Now vnto these together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie vnto him by their minister Epaphroditus Here then 1. in that the Apostle writeth as to the whole Church of Philippi so particularly vnto the Bishops and Deacons there I obserue that as admonitions exhortations instructions consolations and the like are continually needfull for the Church for the further building thereof in perfit beauty so are they likewise needfull for the ministers of the Church and all others any way interessed therein for their farther confirmation in the things that belong vnto their peace Wherevpon it was that our Apostle going bound in the spirit vnto Ierusalem called the Elders of the Church of Ephesus together and exhorted them saying Take heede vnto your selues Act. 20.28 and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with his owne blood And herevpon it was that in his Epistles vnto Timothy and Titus he gaue them so many instructions admonitions and exhortations as he that readeth may there easily see They were ministers of the gospell set ouer their flocks and well instructed â—n the scriptures yet still the Apostle thought it needfull to warne them to arme them and to instruct them in the way of God more perfitly For he knew that Iudas the Apostle had fallen from the fellowship which he had obteined in the ministration of the Gospell Act. 1.17 18. and had purchased a field with the reward of iniquitie as also that many that labored with him in the gospell sought their owne and not that which was Iesus Christs and that many fainted and shrunke through the opposition of false Teacherrs Here then 1. is a good lesson for them that are greatest and most eminent in the Church I meane for the reuerend Fathers and Bishops of our Church that bee it by writing or speaking instruction or exhortation or else howsoeuer they seeke the good as of all the Saints in Christ Iesus that depend vpon them so withall of the Bishops and Deacons I meane of them that are appointed for the worke of the ministerie or for any function about the Church A better president then the Apostles they cannot haue to follow and as needfull it is now to write and speake vnto and to labour with the Pastors and Teachers of the people as then it was For many now we haue that with Demas embrace this present world but very few that with Demas returne againe vnto their former loue Nâ—y which is worse many now we haue that neuer had former loue that was good wherevnto they shou d returne men that first and last sought their ease or their pleasure or their profit or their honor but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme so is it also needfull to confirme others to admonish others to encourage others And who so fit for this as they thâ—t as Paul are of greatest place in the Church 2. Hence learne you patieâ—tly to suffer yourselues to be instructed admonished and exhorted For if these things be needfull for your Pastors and Teachers how much more needfull are they for you Euen so much more as yee are lesse taught in the word then they are Whether then wee write or
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
they might be blamelesse in the day of our Lord Iesus Christ Whence two doubts may be moued not vnworthy the answering The one is how one man may bee perswaded of another mans perseuerance or saluation what a kinde of perswasion it is which is of anothers perseuerance or saluation The other is whether the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Iesus Christ as the Apostle was perswaded hee would To speake first vnto this latter most lamentable it is but most true it is that in those places where sometimes the name of the Lord was called vpon and the gospell of Christ Iesus freely and sincerely preached not onely at Philippi but in many other Churches which the Apostles had planted in Macedonia and else where there now through the secret but iust iudgement of God barbarous Turcisme and abominable paganisme hath taken possession and holdeth it at his will But as we vnderstand this place of the Apostle so we are to make answer to the doubt for if wee vnderstand the Apostles perswasion to be touching the Church that then presently was at Philippi that the Lord would continue them in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill their death when they should be translated into his kingdome of glory I take it that it may very well be presumed and safely auerred that the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Christ Iesus as the Apostle was perswaded he would for such was their loue and liberalitie towards the Apostle and such their constant abiding in the truth from the first day vntill then that as the Apostle thereupon was perswaded that the Lord would confirme them in that grace wherein they stood vnto their end so wee therevpon may perswade our selues that the Lord did confirme them therein vnto the end But if we vnderstand the Apostles perswasion to be touching the Church successiuely at Philippi that the Lord would continue that Church in all ages in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill his second comming to iudgement then may it seeme that the Apostle failed in his perswasion because of their subiection now a long time vnto the Turke But euen here also it may be said that as when the Apostle wrote the Philippians shined as lights in the middest of a naughty and crooked nation so now also in that hellish thraldome vnto the Turke the Lord hath a Church there though not so eminent as sometimes it was yet a Church For as at the first the Apostles were sent as sheepe in the middest of wolues and as it may be hoped that Christ hath his Church euen in the middest of Romish Egypt so may it also be hoped that hee hath his Church in that heathenish tyrannie of the Turke and euen in the Citie of Philippi But I now rather approue the former answer as better agreeing with the circumstances of this scripture whereby it seemeth that the Apostle speaketh of them that then were at Philippi Now for answer vnto the second doubt which is how one man may be perswaded of another mans perseuerance or saluation wee must vnderstand that there is a threefold perswasion One grounded vpon the testimonie of the spirit vnto our spirit whereby we doe most certainely perswade our selues of whatsoeuer grace is sealed vnto vs by the earnest of the spirit And this perswasion is most certaine but this perswasion we cannot haue of any other but onely of our selues forasmuch as this ariseth of the testimonie of the spirit vnto our spirit Another perswasion there is grounded vpon the constant immutabilitie of God in his doings whereby wee certainely perswade our selues that whatsoeuer good worke God hath begun in vs he will confirme it vnto the end And a third perswasion there is grounded vpon charitie whereby wee perswade our selues of grace where we see obedience to the gospell constant abiding in the truth patience in troubles loue of the brethren and the like Now one man cannot be perswaded of an other mans perseuerance or saluation by the first kinde of perswasion grounded vpon the testimonie of the spirit because no man knoweth what the spirit witnesseth vnto anothers spirit but onely to his owne But both by the second kinde of perswasion grounded vpon the constancie of the Lord and likewise by the third grounded vpon charitie one man may be perswaded of another mans perseuerance or saluation By the first kinde of perswasion the Apostle was perswaded of his owne saluation when he said I am perswaded that neither death Rom. 10.38 nor life nor Angels and so euery one of vs vpon the like ground may perswade our selues of our owne perseuerance and saluation By the second and third kindes of perswasion the Apostle was perswaded of the Philippians perseuerance and saluation as in this place we see and so euery one of vs vpon the like grounds may be perswaded one of anothers perseuerance and saluation The first neuer faileth because the testimonie of Gods spirit whereon it is grounded is euer true The second likewise neuer faileth because Gods purposes are euer vnchangeable and with him is no variablenes neither shadowing by turning The third hath a wonderfull great probability but may faile because it leaneth on the outward fruits of the spirit in man whose heart none knoweth but he that searcheth it The first is not here mentioned the second is mentioned vers 6 and the third hath his ground vers 7. For a full answer then vnto the second doubt we say that one man may be perswaded of another mans perseuerance and saluation both by the second and third kinds of perswasion and farther that of whose perseuerance and saluation we are perswaded by the third kinde of perswasion of his perseuerance and saluation also we are to be perswaded by the second kind of perswasion .i. of whose perseuerance and saluation we may conceiue a good perswasion by the fruits of the spirit in them of them we are certainely to be perswaded that God will neuer leaue them or forsake them but confirme them vnto the end And thus I resolue vpon the reason which the Apostle setteth downe of his perswasion grounded on the constant immutabilitie of God in his doings for what saith the Apostle As it be commeth me saith he c. It becommeth mee saith the Apostle so to iudge of you euen to be perswaded that hee that hath begun this worke in you c. And why did it become him so to iudge so to be perswaded Because saith he I haue you in remembrance because I gladly remember this of you that both in my bands c. .i. that whether I were bound for the gospell or defended the gospell at Nero his barre or confirmed the gospell by my sufferings you all were partakers of my grace
earthly Canaan was a type 2. This may teach vs to giue all diligence vnto the reading and hearing and meditating of the holy scriptures that so we may abound more and more in all knowledge and vnderstanding Very lamentable it is beloued to see and consider how many hundreths nay thousands in this cleare light of the gospell when the scriptures are or may be read and knowne of vs all yet are as ignorant in the scriptures and of the things that belong to their saluation as when they sate in the darknes of Aegypt when they could see no light of the scriptures by reason of the strange language We haue had many Ezraes that haue read in the booke of the law of God distinctly giuen the sense thereof that the rest might vnderstand many Ministers of Christ Iesus that haue read the law the gospell vnto vs euery Sabbath day in our Churches many Preachers of the Gospel that haue plainly opened the scriptures vnto vs whereby we might be made wise vnto saluation euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine Notwithstanding so much preaching and teaching of the holy word of life are we not still ignorant and haue still neede to be taught the very beginnings of Christ the very principles of religion Haue we not many masters of Israel that thinke themselues great men like vnto Nicodemus that know not those things which the very babes in Christs schoole ought to know Haue we not many leaders of the people and masters of families vnto whose shame it may be spoken that they haue not the knowledge of God Haue we not many that if they be asked are not able to giue an account of their faith nor know truth from error religion from superstition The thing is too true and too lamentable Beloued hath not the Lord our God said vnto vs all Deut. 6.6 These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy childrem and shalt talke of them c. and shall we not hearken to his voice to doe according to all he hath commanded vs Hath not our blessed Sauiour told vs Joh. 17.3 that this is eternall life to know God to be the onely very God and him whom he hath sent Iesus Christ and shall not we labour to grow in the knowledge of God and of our Lord Iesus Christ Hath not the holy Prophet said that blessed is the man whose delight is in the law of the Lord Psal 1.2 and which meditateth therein day and night and shall wee not giue all diligence to the reading and hearing and meditating of the holy scriptures Nay let me I beseech you exhort you as that godly Father did his people Chrys Prouide you Bibles which are the medicine of your soules if you will nothing else at least get the new Testament In the Bible there yee haue the whole will of your heauenly father there yee shall see what legacies he hath bequeathed vnto you and what duties he requireth of you If the father of our bodies had bequeathed vs a great legacie by his will it would not be much needfull to wish vs get our Fathers will and to looke diligently into it to see if not what he requireth of vs yet what he bequeatheth to vs neither would wee sticke at the cost for the search of it if we knew where to haue it And shall the father of our soules leaue vs his Will and by his Will bequeath vs euerlasting life and shall we not labour to get his Will Shall a matter of ten shillings stay vs from the hauing of his Will shall not we search it and looke diligently into it Let vs beloued get the booke of Gods law into our hand and let it not depart out of our mouthes Jos 1.8 but let vs meditate therein day and night that we may obserue and doe according to all that is written therein as the Lord exhorted Iosua Let vs likewise flocke as Doues vnto the windowes vnto the places where the word is preached and when we haue heard let vs meditate and conferre of that we haue heard If the children of our bodies had gone to the schoole and in the space of seauen yeares had profited nothing what would we say vnto them or thinke of them Hardly enough no doubt And what shall we then thinke of our selues that in the space of fortie yeares are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge Let vs hereafter recompence our former negligence with greater diligence and let vs slacke no holy meanes whereby we may growe into all holy knowledge Let vs labour to be rich in all knowledge and leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Let vs henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs grow vp vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God By reading by hearing by meditating by praying let your care bee to abound more and more in knowledge The next thing which here I note is that the Apostle prayeth for the Philippians that they may abound more and more in all iudgement in all iudgement that is in sound iudgement that hauing their wits exercised through long custome they may discerne both good and euill So that as hee would haue them to abound more and more in knowledge so farther he would haue them also to abound more and more in a sound and feeling experience of spirituall things in themselues that they might spiritually feele in their hearts and soules that which they knew out of the word Whence I obserue a further continuall care necessarie for all Christians and that is that they may abound daily more and more not in knowledge onely of Gods will out of his word but in sound iudgement also through a feeling experience in themselues of such spirituall things as they know out of the word that what they know out of the word they may feele the truth of it by experience in themselues This care our Apostle sheweth that hee had where hee saith that the thing which he esteemed was to know Christ Phil. 3.10 and the vertue of his resurrection Hee knew the doctrine of Christ his resurrection and hee knew this to be the vertue of Christ his resurrection that by it the Saints of God rise from the death of sinne vnto the life of righteousnesse But his desire farther was that he might feele in himselfe and know by his owne experience the vertue of Christ his resurrection by the death of sinne and the
and thereat take offence And thence might bee obserued the care which Pastors ought to haue of taking away whatsoeuer may breed any doubt or occasion any offence amongst their people The neglect of which care doth often so much harme that their silence in the Church were as tolerable as their carelesnesse to remooue all scruples and occasions of offence from the people But I rather come vnto the maine poynt here to be noted which is the Apostles asseueration that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospell for contrarie to the expectation and hope of those aduersaries of the Gospell that cast him into prison Whence I obserue that the persecutions afflictions of the Saints of Christ Iesus do rather further then hinder the gospel rather encrease theÌ„ diminish the Church Ye know the burdens afflictions of the children of Israell in Egypt the house of their bondage vnder Pharaoh Exod. 1. and the Aegiptians Come saith Pharaoh 10. let vs worke wisely with the people of the children of Israell least they multiply and it come to passe that if their bee warre they ioyne themselues vnto our enemies and fight against vs c. 13.14 Whervpon by cruelty they caused the children of Israel to serue and made them weary of their liues by sore labour in clay and in bricke and in all worke in the field with all manner of bondage which they laid vpon them most cruelly 15. Yea and a commandment came from the King vnto the midwiues that so many sonnes as were borne to the weomen of the Ebrewes they should kill them Notable practises indeede that they should not multiply But what saith the Holy Ghost 12. The more they vexed them the more they multiplied and grew The Egyptians they vexed the Israelites lest they should multiply but the more they vexed them the more they multiplied the Egyptians they laid vpon them all cruell burdens to hinder the growth of the Church there but the Lord turned that which they did rather to the increasing then to the diminishing of the Church there Dan. 3 8. Ye know also the great danger of the three children Shadrach Mesech and Abednego in the land of their captiuitie how greeuously the Chaldeans accused them vnto Nebuchadnezzar for not worshipping the golden image which he had set vp and how the King in a great furie and rage 20.21 commanded them therefore to be cast into the middest of an hote fiery furnace which also was done as the King commanded So that now it was like that idolatry should increase and that the worship of the true God of Israel should decrease because of this cruell execution vpon these three children for the maintenance of his holy worship and refusall to worship the image But loe how the Lord turned this to the spreading and propagation of his holy worship throughout all the dominions of Nebuchadnezzar For the Lord hauing wrought a mighty deliuerance for the three children in sauing them from the power of the fire 27. so that neither an haire of their head was burnt nor their cotes changed nor any smell of fire was vpon them both all the Nobles and great Princes which came to worship the golden image were spectators of this great wonder which the true God of Israel wrought and Nebuchadnezzar himselfe blessed the God of Shadrach 28. Meshach and Abednego for deliuering his seruants that yeelded their bodies rather then they would serue or worship any God saue their owne God 29. and likewise made a decree that none of all his people should dare to speake any blasphemy against the God of Israel Thus the Lord turned their practise and deuises against his holy worship vnto the propagation of his holy worship so that when it seemed almost to haue perished it was farther dispersed And as this may be seene in Moses and the Prophets so also it is clearely ouer-ruled in the new Testament You know the rage of Satan and his instruments against our blessed Sauiour from his cradle to his crosse how did they persecute him and all to destroy to abolish his kingdom for euer How was he persecuted and forced to flie from place to place euen in his infancie How often was he tempted by the Deuill in the wildernes How despitefully was he intreated by the high Priests the Scribes and Pharisies and the rest of the Iewes How was he mocked buffeted spit vpon crowned with a crowne of thornes accused condemned and crucified betweene two theeues And when they had taken him and crucified him then they thought they had made sure worke for the rooting out of his name and of his doctrine for euer But so the Lord prouided that by his crosse his kingdome was established and by his death the life of his Church was preserued so that his sufferings and his wrongs were turned to the best and that which they presumed would haue hindered the Gospell turned to the furthering of the Gospell Not to trouble you with moe proofes to this purpose ye know the persecutions and afflictions the bands and imprisonment of our Apostle And when his aduersaries had now gotten him cast into prison they thought that now he should be safe from preaching any more in Christ his name that the rest when they should heare of him should be daunted and not dare to preach the Gospell and indeed that thus the whole course of the Gospell should most certainely be hindered But such was the Lord his prouidence that he turned their deuises into the imagination of a vaine thing and that which they thought should haue beene to the hindering he turned rather to the furthering of the Gospell For as himselfe here witnesseth by occasion of his bands both the Gospell was farther propagated euen vnto the Emperors Court into all places of the Citie of Rome and into many other Countries in all which places many thereby were brought vnto the obedience of the faith and of the Gospell of Christ Iesus and likewise thereby the Gospell tooke better setling and deeper rooting in the hearts of many of the Pastors of the Church insomuch that many of them were so farre from being danted by his bands that thereby they were a great deale bolder then before and durst more frankly and freely professe and preach the Gospell then before So that whether we looke into Moses or the Prophets vnto Christ or his Apostles still we shall finde that â—he persecution afflictions and bands of Gods Saints rather further then hinder the Gospel rather make for then against the increase of Christ his kingdome vpon earth rather help then hurt the Church But how comes this to passe The aduersaries of Godâ—â—aints intend no such thing No indeed their whole desire and endeuour in troubling and persecuting the saints of God is to make hauocke of the Church and to hinder or abolish the Gospell of Iesus Christ How then Is
be more deare vnto you then the propagation of â—he Church the furtherance of the Gospell Matth. 14. If any man â—ome vnto mee saith our Sauiour Christ and hate not father â—nd mother and wife and children and brethren and sisters 26.27 â—ea and his owne life also he cannot be my Discisple And whosoeuer beareth not his crosse and commeth after mee cannot bee â—y disciple Where our blessed Sauiour teacheth vs that if aâ—y thing in the world euen our liues be more deare vnto vs â—hen his glory and the encrease of his kingdome then we cannot be his disciples If we do not beare our crosse whatsoeuer it be that is laid vpon vs we cannot be his disciples And withall I adde that howsoeuer they seemed to admire the word and to kisse the Gospell yet if when the winde bloweth and the storme ariseth they start aside like a broken bowe surely they were neuer borne a new by the immortall seede of the word of God for that endureth for euer as true in it selfe so grounded in him that is begotten thereby in such sort that it is dearer vnto him than his life Let them then looke vnto it that when stormes arise fall away from the hope of their profession If they faint or shrinke it is more then they should doe because the Lord may turne their sufferings to the furtherance of the Gospell But if they fall away it is as if they refused to take vp their crosse and to follow Christ And whereas their liues should not bee deare vnto them vnto the death for the furthering of the gospell their liues and liuelyhoodes are so deare vnto them that to saue them they hinder the gospell Let this be our rule the Lord turnneth the persecutions of his Saints to the furthering of the gospell therefore in persecutions and troubles we may not faint or slide backe Againe beloued this may teach you not to doubt of the truth or to dislike of the professors of the truth because they are disgraced persecuted and cruelly entreated Yee shall not want enough that will insult ouer them in their troubles that will tell you they are odious men and meâ— vnto whom such sufferings and troubles most iustly do befall and so cunningly will labour to discredite the truth which they professe But be not deceaued Whatsoeuer of this kinde can bee said no doubt was spoken vpon Paules bands and troubles so to discredite the gospell which hee preached And it cannot be but that the world should hate and persecute and reuile the children of the light because they loue darkenesse better then light But howsoeuer the world hate them and whatsoeuer it practiseth against them the Lord shall turne all their sufferings and their wrongs to the furthering of the gospell Let not therefore the persecutions and troubles of Gods Saints bee any argument against the truth but rather for the truth and rather let them cause vs to like then to dislike theÌ„ It is Satans arte to turne their troubles to the slaunder of them and of the truth but the Lord turneth them to the furtherance of the gospell and of their reckoning in the day of Christ And let this be spoken touching this which is the maine poynt principally to be noted in these words The next thing which I note is that the Apostle in his proofe that his bands were turned rather to the furthering of the gospell then the hindering saith that his bands in Christ .i. which he sustained for Christ his sake were famous throughout all the iudgement Hall and in all other places Whereby he meaneth that by occasion of his bands Christ and his gospell came to be knowen and to be belieued both in the Emperours Court and in the Citie of Rome and in many other countries Which as it sheweth a notable fruite and effect of the persecution of gods Saints namely the propagation of the gospell which falleth in with the former obseruation So farther hence I do obserue the power of God to raise vp a Church vnto himselfe where he will and by what meanes he will in Kings courts in great Cities Countries where the gospell is scant heard of or little regarded there hee can if hee will euen by the bands of his Saints raise vp a Church vnto himselfe No place so prophane so farre without God in the world but if â—e will haue his name there called vpon there it shall be calâ—ed vpon Rome at that time it is likely was as heathenish 〈◊〉 now it is superstitious Nero his Court it is like was then â—s prophane and as far without God in the world as might â—e and the Countries thereabout it is like had not so much 〈◊〉 heard of Iesus nor knew what the gospell meant Yet â—ere the Lord would haue his Church and therefore hee â—aith vnto Paul Be of good courage Paul Act. 23.11 for as thou hast testiâ—ied of mee in Hierusalem so must thou beare witnesse also at Rome Here the purpose of God was reuealed and according to this purpose he brought Paul to Rome and euen by his bands there begat Children vnto himselfe in Neroes Court in the Citie of Rome and in the Countries there aâ—out Elisha may send his seruant with his staffe and the Shunamites Sonne not be raised but if the Lord send his seruant whither he will a Church shall be raised to the honour of his name by what meanes he will for he can do what he will and what meanes he listeth he vseth to do his will Let no man then measure the Lord by himselfe If hee send thee whom he hath called to the worke of his ministerie to the Princes Court or to the great Citie goe when he sendeth thee and feare not thy weakenesse but remember his strength that sendeth thee If thou goe thither bound with a chaine for the gospels sake euen by thy chaine thou shalt so preach vnto their hearts that thou shalt gaine children in the faith As it is all one with him to saue with many or with few so it is all one with him to gather his church by this or that meanes which pleaseth him best Whatsoeuer be thy weakenesse hee will perfect his strength in thy weakenesse Onely bee of good courage and thou shalt see the power of the Lord. Againe let no man thinke any place so prophane but that the Lord may haue his Church there Kings Courts are coÌ„monly not the best pride pleasure ease abundance of all things commonly choakes the word therein so that it is vnfruitfull Nay saith Amaziah to Amos Amos 7.13 prophesie no more at Bethell for it is the Kings Chappell and it is the Kings Court. In great Cities likewise sinnes most commonly rage and reigne No lewdnesse or wickednesse so grieuous and abhominable but there it is so rise that it ouerfloweth all Yet in these places the Lord hath his Church euen those that know him and belieue in his holy name Euen in Iezabels Court
vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
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
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
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
faith not a perfit faith If they haue faith if it be a true and liuely faith though it bee but a weake faith by it they are saued and in death receiued vnto glory Ioh. 3.15 He that belieueth saith our Sauiour Christ hath eternall life He that belieueth what hee that hath such a measure of faith he that hath such a degree of perfection of faith No but he that belieueth truely though weakly and imperfectly he hath eternall life euen liuing in the body he hath eternall life in hope and when he remoueth out of the body shall haue it in possession hath it now in the beginning and then shall haue it in a greater fruition Againe I demand touching this third sort of men where doth the Apostle euer exempt himselfe from the number of imperfit men Phil. 3.12 where doth he euer count himselfe perfit Nay in this Epistle he plainely denieth it and both there and often elsewhere signifieth his endeauouring and contending after perfection And yet being loosed he speaketh not of going into Purgatorie but of being with Christ Thus then wee teach that al that dy die either in the faith of Christ so be with Christ or else die not in the faith of Christ and so they go to their place with Iudas As for any third place it is a deuised dreame and clearely confuted by the Scriptures The summe of all is the soules of Gods Saints being loosed from the body are with Christ therefore we are neither to thinke that when man dieth he wholy returneth to the dust nor yet that he goeth vnto Purgatorie Another thing yet farther here I note which is that the Apostle desired to be with Christ Where I obserue that till man bee loosed from the earthly house of this Tabernacle and be in heauen hee is not with Christ To which purpose also is that of our Apostle where he saith 2 Cor. 5.6 that whiles we are at home in the body we are absent from the Lord While we liue then here in the body we are absent from the Lord. First then we must remoue out of the body before wee can be with the Lord with the Lord I say in corporal presence For otherwise touching his spirituall presence wee know that he hath said vnto vs I am with you alwaies vntill the end of the word But touching his corporall presence he hath said Math. 28.20 Ioh. 12.8 the poore alwaies yee haue with you but mee yee shall not haue alwaies This then serueth for the confutation of the corporall presence of Christ in the Sacrament of the Lord his supper A certaine truth it is that Christ is truely and really present in the Sacrament of the Lord his supper and that so many as come vnto that holy supper hauing on their wedding garment and hauing duely examined themselues touching their faith towards God their repentance for their sins and their loue of God and of their brethren doe there truely and really eate the body and drinke the bloud of Christ Iesus For there spiritually we eate the body and drink the bloud of Christ Iesus there spiritually Christ is giuen vnto vs and taken of vs to be one with vs and we with him spiritually I say and therefore truely and really And therfore when we come vnto that holy Table to be made partakers of those great and high mysteries of Christ his blessed death and passion we must know that the ground is holy whereon we stand we must know that wee are present before the Lord so that accordingly we must prepare our selues to the reuerend receiuing of those holy mysteries which in this place at this time I adde because it is likely that many here present purpose to morrow to communicate at that holy table But for Christ his corporall presence in that supper we vtterly denie it And for this time let this one place bee enough to proue it For why should the Apostle desire to be loosed and to be with Christ if before he were loosed he were with Christ If he desired to be with him by faith and by the spirit so hee was with him before hee was loosed It was otherwise then that he desired to be with Christ euen to enioy his corporall presence If then that he might enioy his corporall presence first he must be loosed then it is cleare that while we liue here in the body Christ is not corporally present with vs he is not therfore corporally present in the sacrament I haue staied longer vpon these points then I purposed Let vs now proceede vnto that which followeth Neuerthelesse Hetherto we haue spoken of the Apostles desire in respect of himselfe which was to be loosed and to be with Christ which was the best of all for him Now followeth his desire in respect of them which was to abide in the body which was more needfull for them that by the worke of his ministery they might be farther builded vp in he faith and truth of Christ Iesus Neuerthelesse saith hee though it bee best of all for mee in respect of my selfe to be loosed and to be with Christ yet it is more needefull for you that I abide in the body and liue longer and therefore in respect of you I desire to liue longer And thus I am in a strait on both sides whether to chuse that which is best for me or that which is more needfull for you in my desires greatly affecting both 1. Then in that the Apostle desired to liue longer in the body for their sakes although for himselfe it had been farre the best to haue beene loosed hence I obserue that our desires are not only to looke vnto that which is best for our selues but vnto that which is most for Gods glorie and our brethrens good Had it not beene the best for Abraham that Isaac his sonne should haue liued Gen. 22.10 in whom it was promised that all the nations of the earth should be blessed No doubt he desired it euen from his soule But when the Lord required him to be offered for a burnt offering Abraham obeied and stretched out his hand to haue killed his sonne He lookt not so much vnto his owne desires in respect of himselfe as vnto the glorie of the Lord and therefore addressed himselfe vnto his commaundement So no doubt it was farre the best for Moses to haue his name still to remaine in the booke of life Yet seeing the Lord his fierce wrath hotely kindled against his people hee lookt not so much what was best for himselfe as what was good for his brethren the children of Israel Ex. 32.32 and therefore praied the Lord either to pardon the people that had sinned or to raze him out of the booke that he had written So tendred hee his brethrens good and Gods glory that he preferred that before himselfe and his owne good So our Apostle in his brethrens case which were his kinsmen according to the flesh wished himselfe
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
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
as we haue Christ Iesus for an example that submitting our selues one vnto another wee may be like minded one towards another in Christ Iesus that euery man esteeming other better than himselfe wee may all together in all things grow vp into him which is our head that is Christ LECTVRE XXVIII PHILIP 2. Verse 8. Hee humbled himselfe and became obedient vnto the death euen the death of the Crosse c. HE humbled himselfe c. In which words the Apostle first proposeth this second humiliation of Christ in generall saying Hee humbled himselfe Secondly the Apostle describeth it more particularly by the obedience of Christ vnto the death saying and became obedient vnto the death Where the Apostle noteth a two-fold obedience of Christ the one before his death in his whole life the other in and at his death the former consisting in Christ his fulfilling of the Law the latter in his whole sufferings of death and all the paines and sorrowes thereof for in that it is said that Christ became obedient vnto the death the Apostle his meaning is that Christ was obedient in all things that the Law required of him both doing the will of his Father in the whole course of his life and further subiecting himselfe vnto the death so that hee was not only obedient to his Father to fulfill the Law for vs but he was obedient vnto the death to lay downe his life for our sakes Lastly this circumstance of his death is amplified by the kinde thereof hee became obedient vnto the death euen the death of the Crosse which was the most shamefull and most accursed kinde of death So that the meaning of the Apostle in this place is that Christ who so had already humbled himselfe that of the Sonne of God he was now become the sonne of man did yet further humble and abase himselfe and became obedient vnto his Fathers will in all things that the Law required of him euen vnto the suffering of death for vs miserable sinners submitting himselfe vnto death for vs and that the most shamefull death of the Crosse This I take to be the meaning In these words then wee are to note foure doctrines touching Christ The first is touching his humiliation The second touching his obedience in his life The third is touching his death The fourth is touching his kinde of death In his humiliation I note first the person that was humbled secondly the manner of his humiliation both set downe by the Apostle when he saith he humbled himselfe For the first touching the person hence it appeareth that hee who being God and equall with the Father was now become man humbled himselfe and became c. The person then that was humbled was Christ God and man perfect God and perfect man subsisting of a reasonable soule and humane flesh And necessary it was that he who was now to worke the worke of our redemption should be both God and man man that as man had sinned so sinne might bee punished in man for so Gods iustice required God that he might be able to sustaine the grieuousnesse of the punishment due to our sinnes which should be temporall but yet equiualent to eternall paines for our sinnes being infinite and the punishment due vnto them being infinite because thereby wee had grieued an infinite God the person must needs be infinite which should pay the price of our sinnes Againe it was necessary that he should be man that he might suffer death because for sinne man had deserued death and necessary likewise that he should be God that he might be able to wrestle with the wrath of God which none else could doe but he that was God Needs therefore must he be both God and man And that he was so as by this place it is plaine Act. 20.28 so by that likewise in the Acts where the Apostle exhorteth the Elders of Ephesus to feed the Church of God which he saith the Apostle hath purchased with his owne bloud In which place he who hath purchased a Church vnto himselfe is both called God and also witnessed to be true man in that he purchased it with his owne bloud Here then we may see the hainousnesse and grieuousnesse of our sinnes and the greatnesse of our miserie by reason of them God blessed for euer must become man and God and man must be vnited into one Christ and being thus vnited must be humbled vnto the death and must pay the price of our sinnes by shedding of his owne bloud or else the euerlasting curse of Gods wrath abideth vpon vs and our portion is with the Deuill and his Angels in the lake that burneth with fire and brimstone for euer And yet what account or reckoning at all is made of sinne Surely so little that it may bee very well said vnto vs which Hosea the Prophet sometime said vnto the children of Israel Heare the word of the Lord Hos 4.1.1 ye children of Israel for the Lord hath a controuersie with the inhabitants of the land because there is no truth c. And yet what remorse of these things euen now when the whole land mourneth for them and groaneth vnder the burden of them It had not beene possible to satisfie Gods iustice for the least of our sinnes otherwise than by euerlasting death vnlesse God had become man and so humbled himselfe to suffer whatsoeuer was due for mans sinne and yet who is he that considereth in heart his sinnes to reforme the wickednesse of his way O consider this yee that forget God and grieue his holy spirit by your continuall committed sinnes lest he plucke you away and there be none to deliuer you Flie from sinne as from a Serpent Christ Iesus both God and man hath paid the price for our sinnes Let vs not therefore henceforth serue sinne in the lusts thereof but let vs glorifie God both in our bodies and in our spirits The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation which I note 1. was voluntarie 2. that both his manhood and his Godhead was abased That his humiliation was voluntarie appeareth by that it is said that he humbled himselfe As then his first humiliation when being God he tooke on him mans nature was voluntarie so his second humiliation when being both God and man he subiected himselfe vnto the law and vnto death was voluntarie How then is it said that he was made obedient for so it is read in the originall He was made obedient not of any other but of himselfe neither forcedly but willingly he made himselfe obedient euen as willingly hee humbled himselfe Now for the other point that Christ was abased and humbled both according to his Godhead and his manhood 1. For his manhood it doth appeare in that it was made subiect to the infirmities of mans nature as also to the miseries and punishments which were due vnto man for sinne 2. for his Godhead it was
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
according to both According to his godhead not as it is considered in it selfe but in as much as his godhead which froâ— his birth vnto his death did little shew it selfe after his resurrection was made manifest in his manhood For as the Apostle saith Rom. 1.4 He was declared mightily to be the sonne of God by the resurrection from the dead Euen by the resurrection and after his resurrection from the dead he which was thought only to be man was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places not onely shaking off all infirmities of mans nature but also being beautified and adorned with all qualities of glory both in his soule and in his body yet so that still he reteineth the properties of a true body For euen as he was man hee was set at the right hand of the father to rule and reigne ouer all till all his enemies beâ— destroyed and put vnder his feete To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour euen such as plainely shewed him to bee God and was set on the throne of God there to rule and reigne as soueraigne Lord and King till hee come in the clowdes to iudge both quicke and dead Here then is both matter of comfort and consolation vnto the godly and likewise of feare and astonishment vnto the wicked and vngodly For therefore is he ascended into heauen euen to prepare a place for vs that where hee is there may we be also Ioh. 14.2 for so himselfe speaketh And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces so in glory and maiesty that he may succour vs in all our miseries and helpe vs in all dangers Whatsoeuer infirmities we haue whatsoeuer persecutions wee suffer whatsoeuer crosses we endure wee neede not be dismaide or troubled For Christ Iesus who bore our infirmities whom the high Priests Scribes and Pharisies and all the Iewes persecuted vnto the death who endured the crosse and despised the shame is exalted vnto the highest glory for vs and both 〈◊〉 able to succour vs and will not suffer vs to perish If Christ â—ad not ouercome death and sinne and the world and the Deuill nay if he had not as a most triumphant King led capâ—â—uitie captiue and so crushed them that though they would â—et they can not hurt vs nay if hee did not now as Lord and â—ing so bridle their rage that they cannot preuaile against vs â—hen might we well feare death and sinne and the world and â—he Deuill But now that he hath ouercome all these and â—uleth all things henceforth with his mightie power so that â—ne haire of our heads cannot fall away without his heauenly â—ill and nothing can touch vs but as hee giueth leaue what â—re of death what danger of sinne what care of the world â—hat care of the Deuill Let death draw out his sharp arrowes â—gainst vs let sinne assault vs and seeke to tyrannize ouer vs â—t the world hate vs and band themselues against vs let the â—euill rage and lay what battery he can against vs our King â—nd our God which dwelleth in heauen he laugheth them to â—orne and our Lord hath them in derision Hee saith vnto â—em touch not my chosen and doe my children no harme Hee â—tteth them their bounds which they cannot passe and hee â—miteth their power euen as it best pleaseth him And thereâ—â—re death shall not deadly wound vs but onely transport vs â—nto a life that lasteth euer sinne shall not tempt vs aboue â—at we be able but together with the tentation we shall haue â—e issue that we may be able to beare it the world and wickâ—â— instruments of Sathan shal either not at all preuaile against â— or no farther then shall be for Gods glory and our good â—either shall the Deuill rage he neuer so horribly be able to â—rre euer a whit farther then the linkes of his chaine shall be â—osed vnto him When Salomon was annointed King ouer â—rael in stead of Dauid his father 1 King 1.40 it is said that all the people came â—ter him that they piped with pipes and reioyced with great ioy so â—at the earth rang with the sound of them Shall the people of â—rael thus reioyce the crowning of Salomon and shall not â—e much more reioyce when as Christ Iesus is placed in heaâ—en at the right hand of his Father and hath the euerlasting â—epter of his kingdome put into his hand Shall not our soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace and the strong rocke of our saluation Surely the Apostle so reioyced in this crowne of his glory that he bidde defiance vnto condemnation and whatsoeuer accusation could bee laid against him who shall lay any thing saith he vnto the charge of God chosen Rom. 8.33 it is God that iustifieth Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God 34. and maketh request for vs c. Where ye seâ— plainely how the Apostle vpon the ground of Christ hiâ— death or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead henceforth feareth neither accusation nor condemnation nor whatsoeuer can be laid vnto his charge And as the Apostle doth so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation and whatsoeuer can be laide vnto theire charge now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King the earth may be glad thereof hee iâ— great in Sion and high aboue all people Let the heauens reioyce and let the earth be glad let the sea roare and all that therein is Psal 91.1.2.3 c. Thou that dwellest vnder the defence of the most high and abidest vnder the shaddow of the almightie say vnto the Lord c. Now as this soueraigntie of power and excellency of dignitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly so may it be matter of feare and astonishment vnto the wicked and vngodly Psal 2.9 For he shall bruise his enemies with a rodde of iron and breake them in pieces like a potters vessell Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue he shall tread them vnder feete and make a slaughter not so much of their bodies as of their soules For as his exaltation into that glory is for the good of his Church and faithfull people so is it for the confusion and vtter destruction of his enemies For it is a righteous thing with him to recompence tribulation to them which
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
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
the starres likewise which haue their light from the Sunne doe the like The like also must the sonnes of God doe That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse whether it bee the light of the knowledge of Gods will reuealed in his word or the light of the spirit of sanctification all the light that is in them they must communicate to the benefit of their brethren doing good vnto all and turning many vnto righteousnesse And albeit the Ministers of Christ and dispensers of Gods holy mysteries ought especially to be such lights as now wee speake of holding out the word of life vnto others and turning many vnto righteousnesse both by word and by example of life yet wee see that also all the faithfull children of God ought to be such lights as hauing the word of life in them shew plainly that they haue it in that the fruit thereof breaketh forth in them sometimes in word and alwayes in example of life vnto the benefit of their brethren The word of life must be hid euen in the hearts of all the sonnes of God and it they must hold out in holinesse of life and good example vnto their brethren Yea what so generall No exception of country-men of artificers of simple women of poore labourers Must all be lights holding forth the word of life This surely is rather for scholars and Ministers and learned men whose imployment is in that studie and who make that their profession Belike then the Apostle was deceiued for by the Apostle it doth plainly appeare that all the sonnes of God should be lights holding forth the word of life so that from the word of life hid in their hearts as from the root should spring all the fruits of that light which they should communicate vnto the benefit of others True it is that as one starre differeth from another in glory so amongst the sonnes of God some are more cleare and bright shining lights than others some better instructed and taught in the word of life than others for some are ordained to teach some to be taught some by hearing only some both by hearing and reading grow vp in the knowledge of the word of life Yet still this is true that in all the sonnes of God there should be some measure of the knowledge of the word of life whereof they should make shew at least in holinesse of their life and integritie of their conuersation whereby they might draw others vnto God And as it should be so it were to be wished it were But so farre are we from holding out the word of life in holinesse of life vnto others that by our prophanenesse and wickednesse a great many of vs shew plainly that the word of life is not in vs. How ready wee are euery one of vs to runne with another vnto mischiefe to spend the time one with another in excesse and riot and vnthriftinesse to deceiue oppresse wrong reuile and shame one another if wee can hee seeth little that seeth not Againe how slow wee are to prouoke one another to godlinesse and good workes to draw one another out of the snares of the deuill that wee be not taken and holden therewith to stirre vp one another vnto peace and loue and meeknesse and temperance and patience and almes-deeds and brotherly kindnesse and other such like fruits of the spirit who seeth not that seeth ought And if these things be so how can wee thinke that the word of life is in vs Certainly where it is it maketh the man of God so to abound in euery good worke and so to hate euery worke of the flesh so to shine in himselfe and likewise to giue light vnto others that it doth easily appeare that God is in him indeed Take heed therefore lest the light which seemeth to be in you be indeed darknesse Haue light in your selues and communicate the light that is in you one with another Hate the sins of vnfaithfulnesse and the workes of darknesse both in your selues and in others Prouoke one another to godlinesse and to good workes and hold forth the word of life in all holinesse of life one vnto another Remember that yee are lights walke therefore as children of the light It is a title wherein the ministers of Christ Iesus doe worthily glorie that they are the lights of the world Yee see that not they alone but yee also are lights of the world if yee bee the faithfull children of God Striue herein to bee as neere vnto thy God as thou canst that so thy light may shine that there bee no darknesse at all in thee and make it a great part of thy studie and delight by the light that is in thee to bring others out of darknesse into light And let this suffice to bee spoken touching this honor giuen to the saints of God that they are called lights and touching the qualities required in these lights namely that they haue light in themselues and that they communicate it vnto others The last thing which I note in these words is the glorious title giuen vnto the word of God The word of God and the Gospell of Iesus Christ ye see is heere caled the word of life So likewise Peter calleth it when he saith vnto Christ Master Ioh 6.68 to whom shall wee goe Thou hast the words of eternall life So likewise the Angell calleth it where hauing brought the Apostles out of prison hee saith vnto them Goe your way Act. 5.20 and stand in the Temple and speake to the people all the words of this life Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life are many As first it is called the word of life because by it wee are begotten and borne againe vnto a new life euen a spirituall life in Christ Iesus as the Apostle Peter witnesseth saying 1 Pet. 1.23 Loue one another with a pure heart feruently being borne anew not of mortall seede but of immortall by the word of God Secondly it is called the word of life Rom. 1.16 2 Cor. 2.16 because it is the power of God vnto saluation vnto all them that beleeue and the sauour of life vnto life in them that are saued as witnesseth the Apostle Thirdly it is so called because therein Christ which is our life and who is properly called the word of life is preached and offered vnto vs together with all the benefits of his blessed death and passion Lastly it is so called because it is the lanterne vnto our feet and the light vnto our steps to direct vs in the right way that leadeth to eternall life and saluation Here must all other writings in the world whatsoeuer stand backe No word of life but this nay indeed no word but this for no mans writing whatsoeuer was euer called the word Only the word of God that is the word and that is the word of life I
not them vnto Christ Certainly of this I am perswaded that the moe soules they gaine vnto Christ the more glorious shall be their crowne of reioycing And therefore the Apostles glory no doubt shall be exceeding glorious by whose labours so many Churches were planted so many soules were brought vnto the faith Yet his glory in that day doth not wholy depend vpon the saluation of them that heare him The vsing of his talent faithfully shall be accounted vnto him as gaining with it Neither is his running and his labouring in vaine in respect of himselfe but onely in respect of them whose hearts the Lord doth not open that they should heare and beleeue and be saued as it is plaine out of Esay where Christ in his members thus complaineth I haue laboured in vaine I haue spent my strength in vaine Esay 49.4 and for nothing but my iudgement is with the Lord my worke with my God though Israel be not gathered 5. yet shall I be glorious in the eyes of the Lord and my God shall be my strength By which words it is out of all doubt cleared that howsoeuer the Ministers labour be often in vaine howsoeuer his strength be often spent in vaine in respect of them that heare him because thereby their hearts are not mollified and they brought vnto the obedience of the faith yet for themselues their iudgement is with the Lord and their worke with their God Though they that heare them be of such vncircumcised hearts and eares that they cannot be gained vnto Christ yet shall they be glorious in the eyes of the Lord and their God shall be their strength To the like purpose is that in Ezechiel where the Lord instructing the Minister and watchman of the house of Israel in his dutie he saith EZec. 3.17.19.21 Sonne of man I haue made thee a watchman c. if thou warne the wicked and he turne not from his wickednesse nor from his wicked way he shall die in his iniquitie but thou hast deliuered thy soule c. What is then the Ministers dutie To warne the wicked and his dutie is to turne from the wickednesse of his waies If the Minister warne his labour is not in vaine in the Lord he deliuereth his owne soule but if the wicked being warned turne not from the wickednesse of his waies he dieth in his iniquitie so that his Minister in respect of him hath runne in vaine and laboured in vaine because he hath not reclaimed him from the wickednesse of his wayes Here then is a notable aduertisement for them that are hearers of the word to take heede that their watchman which is set ouer them spend not his strength in vaine and for nothing amongst them The Minister yee heare he runnes he labours he sweates he is still playing his prizes still trying his maisteries still plowing vp the fallow ground of your hearts in euery season yea in season and out of season sowing the immortall seede of the word alwaies on his watch tower in cold and in heate giuing warning of euery enemie which he doth descry Happily yee haue another conceit of the Ministers labour at least many haue that it is no such continuall labour that there is no such care or paines therein as is pretended Well whatsoeuer account yee make of the labour therein he spends his strength and oftentimes his bloud It is for you to looke vnto it that he spend not his strength in vaine If he teach you the waies of the Lord and yee receiue not instruction if he reproue such sinnes as breake out amongst you and ye hate to be reformed if hee call to fasting weeping and mourning and ye fall to eating drinking and dauncing if he exhort you to study to bee blamelesse and pure and the sonnes of God in the middest of a naughty and crooked nation and to shine amongst them as lights holding forth the word of life and ye giue your members seruants to vncleanesse and to iniquity to commit iniquity in a word if he out of the word either teach or improue or correct or instruct in righteousnesse ye refuse to hearken to the voice of the charmer charme he neuer so wisely what else doth hee in respect of you but runne in vaine and labour in vaine And if he spend his strength in vaine amongst you his worke is with his God but your bloud is vpon your owne head yee die in your sinnes but his soule is deliuered The minister his desire is to reioyce in the day of Christ but wherein in your saluation If in that day he shall not reioyce in your saluation what do ye thinke will be your portion His desire is not to runne in vaine nor to labour in vaine but it is in respect of you that he may gaine you vnto Christ For hee knoweth that his labour is not in vaine in the Lord. Hearken therefore and obey and harden not your hearts as in the prouocation and as in the day of tentation in the wildernesse If thou hearken thou shalt be the crowne of his reioycing and the crowne of his reioycing is in thy saluation And in any case take heed that thou iudge not amisse of him that is set ouer thee in the Lord to admonish thee of thy wâ—â—es For whatsoeuer it is wherein he either teacheth or improueth or correcteth or instructeth thee it is that hee may reioyce in the day of Christ that he hath not runne in vaine nor laboured in vaine And this much of this later reason to enforce the former exhortations Yea and though I be offered c. The Apostle as yee haue heard vrged the Philippians that they would walke in all obedience with God and in all meeknesse with their brethren euen the rather for his sake that he might reioyce ouer them in the day of Christ Now the better to enforce this reason drawne from himselfe in these words hee assureth them that such is his longing after their saluation that if by his death they might be confirmed and strengthened in the faith hee would most willingly and ioyfully giue his life for them and if he shall do so he would not haue them to be sory but to be glad and reioyce thereat The manner of speech here vsed is drawne from the sacrifices of the old law wherein the Priests were commanded after their comming into the land of Canaan Num. 15 7 alwaies to poure out a drinke offering vpon the sacrifice that was offered The Apostle therefore alluding hereunto saith that if his soule should now bee poured out as a drinke offering vpon that spirituall sacrifice of their faith which by his ministery and Apostleship they had embraced for their farther confirmation and strengthening therein he would be glad and reioyce with them for that their faith by his death were strengthened Here then we may obserue how zealous the Pastor ought to be of the saluation of his flocke he ought with Saint Paul in this
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
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
the Apostle saith 1 Cor. 11.32 that being chastened of the Lord they may not be condemned with the world For such is the louing mercy of the Lord towards his children that when they haue either omitted some such dutie as they ought to haue performed or committed some such sinne as they ought not to haue done he as a louing father towards his tender childe whom hee dearely loueth correcteth and chastiseth them with the rodde of sicknesse or weaknesse or some such like rodde that so they may see their owne error and be healed For this cause saith the Apostle many are weake and sicke among you 30. and many sleepe For this cause for what cause euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ In which place the Apostle plainly sheweth that therefore many of Gods children are weake and sicke and die euen because they doe not duely and diligently examine themselues before they come vnto the celebration of the Lord his supper But saith hee when wee are iudged and punished wee are chastened of the Lord as children of their father that we should not be condemned with the world euen with the wicked men of the world whose portion is in the lake that burneth with fire and brimstone for euer Sometimes then Gods children are sicke that so their error or their negligence or their wickednesse may be reformed and they brought into the right way wherein they should walke Another reason is that so they may be staied from such inordinate waies as wherunto naturally they are bent and wherein sometimes they would walke if they were not holden backe as with a bridle For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him That hee maketh as he should do his law his whole delight and his councellour Nay whose pathes are so straight that hee hath not an ouerweening delight in some crooked by-pathes or whose will and desire and affections are so sanctified that they are not often enclined and sometimes caried as it were with a maine streame vnto that which is euill And therefore the Lord only wise knowing best what is best for his children sometimes visiteth them with sickenesse that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would A third reason why the children of God are sicke sometimes is that thereby he may make triall of their faith and of their patience to see whether they can be conrent as to receiue health so to receiue sicknes of the Lord and whether as in health so in sicknesse they will put their trust in the Lord and submit themselues vnto his will For both health and sicknesse they are of the Lord and both in health and in sicknesse wee should put our trust in the Lord and submit our selues vnto his will Yet so choise wee are that we can be content to receiue health from the Lord but hardly to receiue sicknesse from the Lord and so weake wee are euen the best of vs that howsoeuer wee doe in health yet in sicknesse we can hardly submit our selues vnto God his will and oftentimes more put our trust in Phisitions then in the Lord 2 Cron. 16. as we read that that good King of Iudah Asa did therein declining from that right path wherein he ought to haue walked Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him and patiently submit themselues vnto his will A fourth reason why the Loâ—d sometimes visiteth his children with sicknesse is that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them For albeit his children are neuer without great experiences of his mercifull goodnesse towards them yet wherein haue they greater experience thereof and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit and giueth them strength and patience to endure what he laieth vpon them and suffereth not their faith or their hope to faile but so prepareth them vnto him that come death come life they can willingly embrace either because they know that come death come life they are the Lords An especiall great goodnesse of the Lord towards his children Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone but such as are about them are and may bee greatly comforted And sometimes no doubt they are sicke that seeing the goodnesse of the Lord towards them in time of their sicknes they may the rather praise the Lord for his goodnesse and studie to glorifie his name in the time of their health Not to trouble you with moe reasons hereof the last reason why the Lord visiteth his children with sicknesse is to put them in minde both of that sinne which dwelleth in them and also of their mortalitie For sicknesse is both the fruite of sinne and also the Harbinger of death For howsoeuer sinne be not the only cause wherefore sicknesse commeth yet is it alwaies a cause wherefore it is sent insomuch that we see when our Sauiour healed some that were sicke hee would say sometimes vnto them some be of good comfort thy sinnes are forgiuen thee Math. 9 2. In which speach he gaue them this note that sinne was the principall cause of their sicknesse and sometimes hee would say vnto them Behold thou art made whole sinne no more least a worse thing come vnto thee wherein in effect he told them that their sicknesse was a chasticement for their sinne And againe howsoeuer death doth not alwaies follow sicknes yet ought sicknesse alwaies to put vs in minde of our mortality Well it may be that those our houses of clay which in this or that sicknesse threaten to fall may for a time bee patched vp againe yet they which threaten now to fall at length shall fall and downe to the ground they shall be brought For as the Psal mist speaketh who liueth that shall not see death Psa 89 47. or who shall bee able to deliuer himselfe from the hand of the graue Of the dust of the earth we are and to earth we shall returne and so many sicknesses as we are visited withall should be vnto vs as so many remembrances both of that sinne which cleaueth so fast vnto vs and likewise of death which is the fruit thereof Thus then ye see the reasons why the Lord lieth this rodde of sicknesse vpon his owne children namely as a mercifull and louing father to reforme whatsoeuer error negligence or other fault is in them to keepe them backe as with a bridle from inordinate walking to make triall of their faith and patience to giue them triall of his mercifull goodnesse towards them and to put them in minde of sinne dwelling in them
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
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
vnto that righteousnesse which is of God through faith to the end I say that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus he raised vp to this purpose this holy Apostle that he being a manfully furnished with all prerogatiues in all such outward thingâ— as they reioyced in might both be of greater authoritie with them and likewise haue the greater possibilitie to draw them from workes vnto grace from the law vnto Christ For if it had beene so that he had perswaded them to renounce all confidence in the flesh and to reioyce onely in Christ Iesus hauing himselfe no cause of confidence in the flesh they might happily lightly haue esteemed him and thought that because himselfe had nothing touching the flesh whereof to reioyce therefore he enuied them and perswaded them to renounce all confidence in the flesh But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment and not from any conceited opinion or hatefull enuy So we see that to teach men that pleasures and sumptuous buildings and riches and possessions and the like were all but vanitie and vexation of the spirit he stirred vp Salomon who hauing had his fill of all kinde of pleasures which either his eye Eccles 2. or his heart could desire and hauing built goodly houses and great workes and hauing gathered great riches and treasures and gotten large possessions aboue all that were before him in Ierusalem was so fit to teach that lesson that he saying of all those things that they were but vanitie and vexation of the spirit the truth thereof might the rather be beleeued So likewise when the Church had sate now a long time in the darknesse of Romish Egypt and had beene bewitched as with many other grosse errors so with this of iustification by workes and merits of their owne making we see that to purge the Church of these pestilent diseases he raised vp not many yeares ago in Germanie that reuerend Luther who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order and hauing liued as Erasmus witnesseth Epist lib. 5. Melan. l. 6. Wolsac so that none of all his enemies could euer charge him with any note of iust reprehension might so much the rather preuaile with the Church to draw them from those dreames and dregs of superstition and idolatrie wherein they were drowned And thus oftentimes it seemeth good to the wisdome of our God to the end that he may the rather draw his people either from errors in opinion or corruptions in life to raise vp of themselues some such as haue as deeply beene drencht in those errors which they maintaine and delighted asmuch in those follies which they follow as they themselues that when they shall disclaime such and such errors or renounce such and such follies the rest may the rather hearken vnto them and be induced by them to disclaime their errors and to renounce their follies Whence I make this double vse 1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion or folly in life to consider why the Lord hath thus in mercy dealt with them and accordingly to performe such duties vnto the Lord as are required of them Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death and thy feete from sliding But consider thou whether the Lord hath not also in wisdome done this that thou hauing beene nusled vp in their superstitious errors and as egerly maintained them as they shouldst now labour to draw them out of darknesse into light and from vaine confidence in the flesh to reioyce in Christ Iesus What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death that when afterward the day-starre should â—rise in thine heart thou mightest both labour the more with them and likewise be in the better possibilitie to preuaile with hem Follow thou therefore the example of this holy Apostle and labour to weyne them as from other their errors so from confidence in their workes and in merits of their owne making that they may reioyce wholly in Christ Iesus and onely put their trust in his name Againe hast thou haunted with vaine persons and beene delighted in the companie of the wicked hast thou runne with a theefe when thou sawest him and beene partaker with the adulterers hast thou giuen thy money vnto vsury or taken reward against the innocent haue thine hands wrought or thy feete runne vnto or thy thought deuised or thy heart consented vnto this or that sinne or iniquitie and hath the Lord now reclaimed thee It is a great mercy of the Lord no doubt vnto thee But consider thou whether the Lord hath not also in wisdome done this that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies What knowest thou but that he hath reclaimed thee from such and such inordinate waies that hauing walked with them thou mightest be the meanes of reforming them As it hath pleased the Lord therefore to reclaime euery man from any error in opinion or folly in life so let him labour to reforme such errors or follies in them whom hee knowes to be intangled with them euer remembring that of our Sauiour vnto Peter when thou art conuerted strengthen thy brethren Luk. 22.32 and likewise that that he which converteth a sinner from going astray out of his way Iam. 5.20 saueth a soule from death and hideth a multitude of sinnes 2. This may teach them that are as yet holden with any error in opinion or folly in life to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors or of their follies For thus they should consider with themselues He was so affected as now I am and had as great skill and will to maintaine those things which now he doth oppugne as I haue and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes who am I that I should not hearken vnto him Againe he was so delighted as now I am and did runne after such sinnes and iniquities as he now speaketh against as now I doe and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies and calleth me from the like
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
the one a contemplatiue and knowing knowledge .i. such a knowledge as whereby we know that Christ is the onely begotten sonne of God that he was sent into the world to saue sinners that he was crucified that he died that he was buried that he was declared mightily to be the sonne of God by his resurrection from the dead that he was highly exalted and had a name giuen him aboue euery name c and whatsoeuer else the scriptures of God doe storie of him Such a knowledge of Christ was that which the Samaritans had by the saying of the woman which testified of him saying Ioh. 4.39 he hath told me all that euer I did and such a knowledge the Physitian hath of his physicke and the vertue thereof by relation of others and by reading in his bookes The other knowledge of Christ is an experimentall and feeling knowledge of Christ whereby we feele know in our own soules that he is such a one as the scriptures describe him to be that he is made of God vnto vs wisdome and righteousnesse sanctification and redemption that he died for our sinnes and rose againe for our iustification Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselues 42. and so knew that this was indeede the Christ the Sauiour of the world and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies and heard it with her eares and such a knowledge the Physitian hath of his physicke and of the vertue thereof when he hath had experience of it in himselfe Now when the question is here asked whether Paul did not know Christ because he saith that I may know Christ we must vnderstand that the Apostle doth not here speake of the former sort of the knowledge of Christ for it is out of all question that he that had preached Christ among the Gentiles so many yeares that had planted so many Churches in the faith of Christ knew whatsoeuer the scriptures of God did witnesse of Christ But the Apostle here speaketh of that experimentall and feeling knowledge of Christ whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then Had not the Apostle this experimentall and feeling knowledge of Christ It is not to be doubted but that this holy and elect vessell of God had this same feeling knowledge of Christ Iesus How then would he be found hauing the righteousnesse of Christ which is through faith that he might know Christ It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ He would be found righteous with the righteousnesse which is of God through faith that he may daily grow vp with all godly increasing in this feeling knowledge of Christ Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after and that is that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome and knowledge and saluation that are hid in him for them for this is the sauing knowledge of Christ to know him not onely to be a Sauiour but to be our Sauiour Many there are that know Christ to be the sonne of God to be the Sauiour of the world to haue payed the price of mans sinnes by his one oblation of himselfe and to be hee that is appointed iudge both of the quicke and dead in that day Many there are that can and do speake of his praises in the great congregation that preach vnto others the infinite treasures of wisdome knowledge and saluation that are hid in him that talke of his saluation from day to day that speake as if they had all knowledge and vnderstanding and knew Christ as well as the best Many I say such there are and I wish that the number of them were far greater then it is But yet here is not all that knowledge of Christ that we should long and thirst after For thus farre many come whose knowledge is nothing else but the increasing of their iudgment and condemnation as the Apostle plainely witnesseth where he saith Heb. 6.4 5 6. that it is impossible for them which were once lightened and had tasted of the heauenly gift c and likewise the Apostle Peter where he saith that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ be yet againe tangled therein and ouercome their latter end is worse then the beginning By both which places it is plaine that men may haue a good measure of the knowledge of Christ whose end notwithstanding is death and damnation We must therefore long and thirst after a farther knowledge of Christ This is the sauing knowledge of Christ Iesus that we know that wee are the sonnes of God that he died for our sinnes and rose againe for our iustification that he is made of God vnto vs wisdome and righteousnesse and sanctification and redemption that he is the reconciliation for our sinnes that he sitteth at the right hand of God to make request for vs that an inheritance immortall and vndefiled and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him as that by our owne experience in our soules we finde in our selues the fruits of his sufferings the comforts of his promises the riches of his mercies knowing by the testimonie of the spirit witnessing vnto our spirit that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs what benefits of saluation he hath purchased for his children he hath purchased for vs what promises he hath made vnto his children belong vnto vs what ioyes he hath prepared for his children are reserued for vs this is that knowledge which passeth all knowledge this is that knowledge which is that sauing knowledge this is that knowledge which we must long and thirst after 1 Ioh. 3.14 By this knowledge it is that Iohn saith We know that we are translated from death vnto life because we loue the brethren 5.15 and againe We know that he heareth vs in whatsoeuer we aske and we know that we haue the petitions that we desire of him 19.20 and againe We know that we are of God we know that the sonne of God is come and hath giuen vs a minde to know him which is true How knew the Apostle these things He felt the comforts of these things in his owne soule his owne heart did leape within him reioycing at these things O my brethren try and examine your hearts how many of you haue
which we haue by this holy sacrament of the Lords Supper for the strengthning and increasing of our faith Many things yee see here are fully to assure our faith that we should not doubt but as surely as we receiue the bread and wine into our bodies to become wholly ours so withall our soule receiueth Christ together with his passion and righteousnesse to be wholly ours as surely as if we had wrought them in our owne persons Yea such assurance our faith groweth vnto by the vse of this holy Supper as that now we know by the powerfull operation of Gods holy spirit within vs that God is in vs indeed and that now Christ is ours and we Christs and that together with Christ we haue all things euen all the benefits of our saluation And the more that our faith is strengthned hereby the more also is this feeling knowledge of Christ increased in vs so that together with the growth of our faith there is a growth of this knowledge Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth and seeing our faith is so strengthned and increased by the holy vse of this holy Supper let vs so often as we are called vnto this holy table prepare our selues with all holy reuerence and feare to the celebration of these holy mysteries Great is the benefit that here we doe receiue if we eat of this bread and drinke of this cup worthily for then we eat spiritually the flesh of Christ and drinke his bloud then we dwell in Christ and Christ in vs we are one with Christ and Christ with vs and these things are so sensibly represented vnto our eyes and taste as that our faith is fully assured thereof so that henceforth we know by the working of the spirit that Christ is ours together with whatsoeuer is his But if we present our selues at these holy mysteries without due preparation and examination of our selues we haue no such benefit but rather we are guilty of the bodie and bloud of our Lord and Sauiour Proue therefore your selues whether you are in the faith whether yee feele your hearts assured by the spirit of God that the punishment of your sinnes is fully discharged in Christ and that whatsoeuer Christ hath done pertaineth not onely to others but euen to you also If you beleeue these things and know these things though it be not without some doubts and without some imperfections behold by the vse of this Supper your weake faith and imperfect knowledge shall be strengthned and increased But if as yet yee haue no such faith in Christ no such knowledge of Christ then may yee not presume to present your selues at this holy table The vse of this Supper is for the confirmation and strengthning of our faith it is not for the begetting of faith in vs but that being begotten by the word is by the word and the vse of the Sacrament thus confirmed The last thing which hence I obserue is that if we will haue this experimentall knowledge of Christ in our owne soules by faith in Christ Iesus then must wee renounce all confidence in our owne merits and in our owne righteousnesse whatsoeuer For wherefore is it that men trust in their owne merits and in their owne righteousnesse Wherefore is it that men make reckoning to be iustified and saued by the worth of their owne workes Wherefore is it that men grow to a pharisaicall pride and conceit of themselues as if they had somewhat in themselues that might abide the tryall Surely it is because of the want of this feeling knowledge of Christ They neuer felt in their owne soules the sweetnesse of Christ the comforts of Christ the treasures of Christ They know not by experience in their owne soules that Christ is all in all vnto them they know not what Christ is made of God vnto his children They haue a knowledge of Christ but the knowledge of Christ hath not seazed vpon their soules and therefore they doe not know the full sweetnesse of Christ and the full worth of Christ For if they knew in their owne soules that Christ were made of God vnto them wisdome and righteousnesse sanctification and redemption they would onely reioyce in Christ Iesus and haue no confidence in the flesh But therefore they reioyce in the flesh and haue confidence in their owne workes and in their owne righteousnesse because they know not Christ If therefore we will know Christ with a sauing knowledge and a feeling knowledge of him in our selues we must vtterly renounce all confidence in our owne merits and all trust in our owne righteousnesse whatsoeuer What shall we say then vnto them that stand vpon the merit and worth of their owne workes and of their owne righteousnes Surely euen thereby they shew that howsoeuer they say they know Christ yet they haue not this experimentall knowledge of him in their owne soules for if they had they would know such infinite treasures of all spirituall graces to be hid in him as that they would minde nothing without him To conclude this point therefore let these trust in their merits let those follow their vaine delights and pleasures let these seeke after riches let those spend their whole time in the studie of humane knowledge but let vs studie to know Christ If we haue this feeling knowledge of him in our owne soules then come pouertie come sicknes come famine come sword come persecution come affliction come aduersitie come what crosse can come our soule notwithstanding all these is at quiet rest and in him we haue comfort enough against all these In him because we know him we know that treasures enow and comforts enow are hid for vs whatsoeuer trouble or aduersitie we finde in the world Let vs therefore studie to know him and because faith is the roote of this knowledge let vs vse with all religious reuerence those meanes whereby faith is either wrought or confirmed And because confidence in our owne merits and righteousnes is an enemie to this knowledge let vs renounce all such confidence and reioyce onely in Christ Iesus that we may know him c. LECTVRE LVIII PHILIP 3. Verse 10. And the vertue of his resurrection and the fellowship of his afflictions c. THat I may know him and the vertue That is and that I may know the vertue of his resurrection .i. that I may daily more and more feele in my selfe the vertue of Christ his death resurrection .i. that I may daily more more die vnto sinne and liue vnto righteousnesse by the power of the spirit which raised vp Christ Iesus from the dead For by resurrection in this place I vnderstand both Christ his death and resurrection and by the vertue of Christ his death and resurrection I vnderstand not that power whereby Christ ouercame death and rose againe from the dead but that regeneration that dying vnto sinne and liuing vnto righteousnesse which the Holy Ghost worketh in
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
exhortations Be yee perfit as your father which is in heauen is perfit Mat. 5.48 2 Cor. 13.11 Jam. 1.4 My brethren be yee perfit be of good comfort be of one minde c. Let patience haue her perfit worke that yee may be perfit and entire lacking nothing All which and the like places shew what we ought to striâ—e vnto euen vnto the perfection of God Christians may not stand at a stay but they must grow forward from grace vnto grace from vertue to vertue from strength to strength till they become perfit men in Christ Iesus 2 Pet. 3.18 Grow saith the Apostle in grace and in the knowledge of our Lord and Sauiour Iesuâ— Christ Eph. 4.15.16 and to the Ephesians Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof receiueth increase of the bodie vnto the edifying of it selfe in loue Col. 1.10 And for the Colossians the Apostle praied that they might increase in the knowledge of God Yea euery where almost the Holy Ghost vrgeth this spirituall growth in all the children of God in all spirituall graces in heauenly things Here then first they are iustly to be reproued that either care not at all to know Christ and the vertue of his resurrection c or if they haue a litle knowledge content themselues with that and neuer thirst to increase with the increasing of God Too too many such carelesse and carnall Christians there be as know not nor care to know the things that belong vnto their peace They follow and they eagerly follow but what honors riches pleasures worldly commodities they follow not with the Apostle the knowledge of Christ c they care not for God neither is God in all their thoughts Other too too carelesse Christians likewise there be that thinking they haue some knowledge content themselues with that and greatly seeke not after more And therefore they come not at Church they come not at Sermons or now and then when they list some of them know as much as the Preacher can tell them and some of them know as much as will serue their turne But they know nothing as they ought to know vnlesse their knowledge worke in them a thirsting desire after more knowledge for hereby shall we know that we know Christ if we eagerly long in our soules to haue this knowledge of Christ daily more and more increased in vs. If then we will haue this testimonie vnto our owne soules that we haue attained vnto some knowledge of Christ let vs labour with the Apostle that we may comprehend and catch hold of the knowledge of Christ Iesus as perfectly as he hath comprehended and caught hold of vs if wee belong vnto him Let vs labour daily more and more to grow from grace to grace from strength to strength from knowledge to knowledge till we come vnto the measure of the age of the fulnes of Christ Againe here is another notable comfort for such of Gods children as are troubled with the consideration of their imperfections Thou feelest thine imperfections it is well Doest thou long in thy soule after perfection Desirest thou to be fulfilled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Wouldest thou gladly grow vp in grace and in the knowledge of our Lord and Sauiour Christ Iesus Doth the consideration of thine imperfections set thee vnto God in prayer vnto him that he will disburden thee of thy wants that he will shew forth the light of his louing countenance vnto thee that he will guide thy feet into the way of peace All the world could not set thee in a better course to perfection It is the way that the Apostle hath chalked before thee who hauing not attained vnto perfection acknowledged it and followed after it Let not thine imperfections then trouble thee None of Gods children but they haue their imperfections If thou though in great imperfection follow toward the marke for the price of the high calling of God in Christ Iesus thou hast great cause of comfort LECTVRE LXI PHILIP 3. Verse 12.13 But I follow if I may comprehend that euen as I am comprehended of Christ Iesus Brethren I count not my selfe that I haue atteined NOw in that the Apostle saith but I follow if I may comprehend hence our aduersaries take a proofe of that vncomfortable doctrine oâ— doubting of our saluation as also from that in the former verse where he saith if by aâ—â— meanes c. For say they if S. Paul ceased not to labour still as though he were not sure to come vnto the marke without continual endeuour what securitie may we poore sinners haue of saluation by onely faith And iâ— S. Paul followed if he might comprehend as though he were not sure to comprehend what securitie may we poore sinneâ— haue that we shall comprehend No indeed poore wretches and the poorer and wretcheder for your doubting if yee gather thus from these and the like places yee can haue litle securitie of your saluation S. Paul ceased not to labour and endeuour still vnto the marke doth it follow herevpon that he was not sure to come to the marke 2 Reg. 20. When Hezechias was so sore sicke was hee not sure that he should be restored to health Yes he had the Lord his word for it by his Prophet and for a farther confirmation of his faith he had a signe to assure it and yet he ceased not to vse the meanes that God had ordeined for the recouerie of his health Our Apostle in that dangerous voyage towards Rome Act. 27.23.24 was he not sure that both he and all his companie should be saued from the perill of the waters Yes the Angell of God had assured him both of his owne life and of all theirs that sailed with him yet he ceased not to vse all meanes that they might all come safe to land So for his saluation in the day of Christ he knew and was sure that neither death nor life nor Angels nor principalities Rom. 8.38.39 â—or powers nor things present nor things to come nor height nor â—â—â—th nor any other creature should be able to separate him from â—â—e loue of God in Christ Iesus Yet he ceased not as here we â—â—e to labour and endeuour still vnto the marke he laboured â—eâ—iring by any meanes to attaine vnto the resurrection of the â—ead And so generally we say that all the faithfull children â—f God are may be by faith in Iesus Christ sure of their saluaâ—â—on Yet we say that they are to labour to attaine to the knowâ—edge of Christ of the vertue of his resurrection c wherby â—hey may attaine vnto the resurrection of the dead For we â—oe not reach or promise securitie of saluation by onely faith â—ut vnto those that labour in
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth
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
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
dutie it appeareth that our conuersation should be in all holinesse as becommeth the Saints of God and citizens of hiâ— kingdome But most plaine to this purpose is that of ouâ— Apostle where he saith If yee be risen with Christ seeke those things which are aboue Colos 3.1.2 where Christ sitteth at the right hand oâ— God set your affections on the things which are aboue For in this place the Apostle sheweth most plainely that if we be risen with Christ by the vertue of his resurrection then we are in minde and affection euen while we are in the bodie to ascend vp into heauen and euen to dwell with him where he is at the right hand of God And why should it seeme strange vnto any that euen while we liue here in the bodie we should haue our conuersation in the heauens Where should the bodie liue but where the head liueth If then Christ which is our head and our life be in heauen we also which are the members of his bodie should haue our life in heauen where Christ which is our life is Againe where should the spouse loue and like to be but where her welbeloued bridegroome is Her heart and her soule should be so knit vnto him as that where he is there should shee be also Nay our Sauiour himselfe tells vs that where our treasure is there will our hearts be also Is then Christ in whom are hid all the treasures of wisdom and knowledge the treasure and ioy of our soules If he be Matt. 6.21 then where he is there will our hearts be also In bodie it must needs be that we walke on earth amongst the sonnes of men till our earthly house of this tabernacle be destroyed and we be clothed with our house from heauen But here we haue no abiding Citie Heb. 13.14 In token whereof we read that the holy Patriarchs dwelt in tents counting themselues onely pilgrims vpon earth and as guests in an Inne for a night and looking for a Citie hauing a foundation whose builder and maker is God Nay what else is here but a vale of misery and a valley of teares How are we here assaulted on euery side with the world the flesh and the Deuill How doe the wicked and vngodly of the earth take secret counsell together against vs saying come let vs roote them out that they be no more a people and that their name may be no more had in remembrance How doe the lust of the flesh the lust of the eyes and the pride of life swarme like grashoppers vpon the face of the earth How manifold are our necessities infirmities miseries distresses perils crosses troubles tentations afflictions losses griefes and anguishes both in soule and in bodie while we are in the bodie Euen such and so many that we haue great reason with our Apostle to sigh whiles we are in this tabernacle and to desire to remoue out of the bodie 2 Cor. 5.4.8 and to dwell with the Lord. Seeing then that here we are but pilgrims and strangers and haue no abiding Citie being that here is but a vale of misery and a valley of teares we are not here to pitch the resting place of our soules but liuing here in the bodie we are in heart and sole in minde and affection to haue our conuersation in heauen And that so much the rather because man that is borne of woman is but of short continuance here on earth Iob 14.1 and full of trouble and misery For wherein should yee haue ioy or peace or comfort in the Holy Ghost nay how should he not be swallowed vp of griefe and sorrow and vexation of the spirit if in soule he should not ascend into heauen and set his affections on the things which are aboue For thus it is that though our outward man be troubled yet our inward man is comforted though in bodie we be afflicted and distressed on euery side yet in our soules we haue peace and ioy of the Holy Ghost euen because our conuersation is in heauen whence it is that we looke not on the things which are seene but on the things which are not seene This point might be farther inlarged But by this it doth appeare that the children of God ought in this life to haue their conuersation in heauen walking as citizens with the Saints and of the houshold of God Will yee then see for your farther vse and instruction what manner persons yee ought to be in holy conuersation and godlinesse that liuing in the bodie yee may be said to walke as citizens of the heauenly Ierusalem and to haue your conuersation in heauen 1. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we may not warre after the flesh or suffer our selues to be intangled with the affaires of this life For these two to minde earthly things and to haue the conuersation in heauen are as we see in this place so opposed the one vnto the other that the one is a plaine note of inordinate walkers and the other a sure token of our adoption into the sonnes of God to be partakers of the inheritance among the Saints Whereupon it is that the Apostle plainely protesteth against the one but cheerefully professeth the other 2 Cor. 10.3 Though saith he we walke in the flesh yet doe we not warre after the flesh And againe No man saith he that warreth he meaneth to God in the spirit and therefore the vulgar interpreter puts it into the text no man that warreth entangleth himselfe with the affaires of this life 2 Tim. 2.4 because he would please him that hath chosen him to be a souldier And the like is very vsuall But see how cheerefully hee professeth in this place that his conuersation is in heauen and in another place that his house is from heauen and in other places that he walkes in the spirit 2 Cor. 5.2 and mindes those things which are aboue This one thing then must we care if we will walke as citizens of heauen that we walke not after the flesh nor set our affections on the earth nor suffer our selues to be intangled with the loue of the world 1 Ioh. 2.15 For as Iohn saith if any man lâ—â—e the world or the things that are in the world the loue of the Father is not in him We must therefore so vse the world as though we vsed it not And in no case wee may so set our affections on any thing in this life that our soule should so cleaue vnto it as the soule of Shechem vnto Dinah the daughter of Iacob Gen. 34 26. for death will surely follow as it did vpon Shechem 2. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must so wrestle against all tentations and all assaults of the Deuill that hauing finished all
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
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
him in heauen in the perfect state of blessednesse Yea but doth not the Preacher say Eccl. 3.19 that the condition of the children of men and the condition of beasts are euen as one condition vnto them If then there be no resurrection of the bodies of beasts after this life how doe we say that there is any resurrection of the bodies of men The meaning of the Preacher is that man is not able by reason and iudgment to put a difference betweene the dying of man and beast as by his eye to iudge otherwise of a man being dead then of a beast being dead But neither he there speakes of mans estate after death neither what we know by the word of God touching the condition of man and of beast For thence we know that the spirit of man ascendeth vpward when it leaueth the body and that the spirit of the beast descendeth downeward to the earth and that the body of the beast sleepeth for euer in the dust but the body of man shall be raised vp at the last day vnto life euerlasting in the heauens How then doth the Apostle say 1 Co. 15.10 that flesh and bloud cannot inherit the kingdome of God There the meaning of the Apostle is that the naturall body as it is now subiect to sinne and corruption cannot inherit the kingdome of God vntill it be glorified forasmuch as none vncleane thing entreth into it This therefore is it that we teach Christ shall raise vp our vile bodies in the last day and make them like vnto his glorious body and so possesse vs in soule and body of that kingdome prepared for vs from before all beginnings Here then is a notable comfort for all Gods children that not onely our soules after this life ended shall goe vnto God that gaue them but our bodies likewise in the last day shall be raised vp againe and be made like vnto Christ his glorious body that our soules and bodies being vnited together wee may liue for euer with him in his kingdome of glory For hereupon thus we may resolue with our selues What though I be afflicted and tormented What though my miseries be as many and grieuous as Iobs were What though I bee racked torne in peeces with wilde horses my body cast to the birds of the aire to the beast of the land or to the fishes in the sea I know that after this life ended there will follow a ioyfull resurrection Thus Iob comforted himselfe amidst all his extremities Iob. 19.25.26.27 saying I know that my Redeemer liueth and that he shall stand the last on the earth and though after my skin wormes destroy this body yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my reines be consumed within me And so we read that the Saints of God mentioned to the Hebrues comforted themselus Heb. 11.35 For when they were racked and tormented they would not be deliuered and why because they looked for a better resurrection Whatsoeuer therefore trouble affliction aduersitie misery death doe befall vs or our friends let vs comfort our selues in this that there shall be an end of all troubles when all teares shall be wiped from our eyes and that there shall be a ioyfull resurrection in the last day and glorification of our mortall bodies My third obseruation hence is that the resurrection of bodies vnto glorification is only of them whose soule-conuersation in this life is in heauen For albeit in the resurrection not only the sheepe but the goats not only they that haue done good but they that haue done euill shall rise againe with their bodies yet the one only vnto euerlasting ioy and glory the other vnto euerlasting woe and miserie So saith Iohn Ioh. 5.29 They shall come forth that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of condemnation The same also is most plaine by that separation of the sheepe from the goats in the last day where it is said Matt. 25. that the one shall stand at his right hand the other at his left that the portion of the one shall be with the Saints of God in heauen the portion of the other with the deuill and his Angels in hell that the one shall goe into life eternall the other into euerlasting paine Whereof we are to make this vse that if we will haue our part in the second resurrection after this life vnto glory wee must also haue our part in the first resurrection in this life vnto grace In this life wee must rise from the death of sinne vnto the life of God in righteousnesse and true holinesse if in that day wee will rise from the power of the graue vnto life euerlasting and blessednesse in the heauens Apoc. 20.6 For blessed and holy is he yea only blessed and holy is he that hath his part in the first resurrection for on such the second death hath no power Let vs therefore follow the counsell of Peter let vs amend our liues Act. 3.19 and turne vnto the Lord that our sinnes may be done away when the time of refreshing shall come from the presence of the Lord. Let vs in this life grow vp in grace that in that day we may rise vp in glory Thus much of the third point viz. what Christ in that day shall raise and glorifie The fourth thing which I note is touching the manner how Christ shall in that day glorifie our vile bodies namely by changing not the substance of our bodies but by changing our vile bodies and fashioning them in qualitie like vnto Christ his glorious body Whence I obserue what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice and the sound of the trumpet they shall rise in that day And this it is Our corruptible bodies shall be raised vp in incorruption our mortall bodies shall be raised vp in immortalitie our bodies which were vile carcases shall be raised vp in glory our bodies which were weake shall be raised vp in power our bodies which were naturall needing foode raiment rest sleepe physicke and the like shall be raised vp spirituall needing none of these things but being as the Angels of God exempt from all wants and infirmities of this life Our bodies in substance in figure in lineaments and in members shall be the selfe-same that they were in this life inasmuch as in these there was no change by the sinne of our first parents but in such vile qualities as by sinne they were poisoned and infected with they shall so be changed as hath beene said And this is the glorification of our bodies in that day He that shall come to be glorified in his Saints shall thus change the vilenesse of our bodies and fashion them like vnto his owne glorious body Of this glorification Daniel speaketh 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
conforme our selues vnto the will of God set downe in his word as touching I say our faith and repentance so touching our loue whether we loue one another so that as members of the same bodie we beare one with another and helpe one another For as faith and repentance towards God so this loue also towards our neighbour is so necessarily requisite that otherwise we do not worthily celebrate these holy mysteries And therefore if we will be worthie partakers of this holy Supper as here we that are many do all eate one bread and drinke of one cup are all confirmed in one faith and nourished to grow vp into one bodie whereof Christ is the head so must we loue one another and as members of the same bodie beare one with another and helpe one another So that at this time the verie celebration of these holy mysteries may sufficiently put vs in mind of that moderation patient mind which ought to be in one of vs towards another Neither that onely but this day also wherein we celebrate the remembrance of Christ his blessed resurrection may sufficiently put vs in mind hereof For hath Christ loosed the bands of death and by his resurrection from the dead triumphed ouer death and mightily declared himselfe to be the Sonne of God Yes he hath and this day we celebrate the most ioyfull remembrance thereof And how should not thiâ— put vs in mind of rising from the death of sinne vnâ—â— the 〈◊〉 of God Or how shall we thinke that we are risen 〈…〉 â—fe of God if there be not this moderation and p◠〈…〉 in vs one towards another Since then by the resâ—â—rection of Christ as this day we are put in mind of our râ—â—â—â—â—ection from the death of sin vnto the life of God thereby also we are put in mind of that moderation and patient mind which ought to be in one towards another let therefore the celebration of those holy mysteries of Christ his death and passion let the memoriall of his blessed resurrection as on this day be sufficient to stirre you vp vnto this moderation which our Apostle here requireth and whereof hitherto we haue spoken And whosoeuer findeth himselfe to haue failed herein heretofore let him giue all diligence hereafter that his patient mind may be knowne vnto all men The second thing which I note in this exhortation is this that the Apostle would haue this their moderation and mildnesse so conspicuous and euident as that it might be knowne and that to all men no doubt to this end that all men as occasions were offered might haue triall of their moderation and mildnesse and that thereby religion among all men might be increased and the name of God in whom they beleeued glorified Whence I obserue the extent of the moderation and mildnesse that ought to be in vs how farre the practise thereof is to reach that they may haue triall and experience thereof namely not to them alone that vse vs kindly and gently or to them alone which are within but to them also which are without euen vnto all men is our patient mind to be made knowne For as our Sauiour saith in somewhat another matter If ye loue them which loue you what reward shall ye haue and if ye be friendly to your brethren onely Math. 5.46.47 what singular thing do ye So may it well be said in this matter if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse what singular thing do we and if we moderate our affections and yeeld onely vnto them that yeeld vnto vs what praise shall we haue Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men but it is to be shewne vnto all men with whom we liue be they better or worse So the Apostle speaking of charitable beneficence Gal. 6.10 Rom. 12.18 Let vs do good saith he while we haue time vnto all men And againe Haue peace with all men And generally the precept is that we haue our conuersation honest amongst all men As lights therefore for so we are called we must communicate the light that is in vs vnto all men holding forth our lights of gentlenesse goodnes meeknes temperancie moderation patience c. vnto all men imitating therein our Father which is in heauen Math. 5.45 who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust And now why are we to vse this moderation towards all men that our patient mind may be knowne vnto all men The reason is that all men seeing our moderation and mildnesse towards all men may thinke the better of the Religion which we professe and the rather glorifie the Lord of glorie in whom we beleeue For if they shall see vnto wardlines and vnkindnesse in one of vs towards another quickly do they speake euill of the name of God and of the doctrine which we teach And therefore the Apostle alwayes exhorts all sorts vnto all holy duties and why that the name of God and his doctrine be not euill spoken of 1. Tim. 6.1 Tit. 2.5 Iam 2 7. that the word of God be not euill spoken of that the worthy Name after which they be named be not blasphemed But if they shall see moderation and mildnesse meeknesse gentlenesse and patience in one of vs towards an other we cannot better draw men vnto the glory of our God and to a good opinion of our religion and of the truth which we professe And in this respect it is that our blessed Sauiour thus exhorteth all men Mat. 5.16 saying Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And in the same respect also it is that the Apostle Peter exhorteth saying Haue your conuersation honest among the Gentiles 1. Pet. 2.12 that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation For an ornament then of the truth which we professe and for the glorie of our God in whom we beleeue our patient mind is to be made knowne vnto all men not to our brethren onely or such as vse vs kindly but euen to all men Here then first were to be reproued those braules and quarels which fall out amongst neighbours and brethren about matters of two pence matters of nothing Our Apostle would haue our moderation and patient mind knowne vnto all men How is it then that neighbours and brethren will not one yeeld vnto another wil not one beare with another One wil haue his right and not yeeld a iote another will auenge his wrong or else he will die for it a third will beare coles at no mans hands but such as he brewes such shall he drinke and this amongst neighbours and brethren And how shall it be
loued the wages of vnrighteousnes make his prayer and say Let me die the death of the righteous Num. 23.10 and let my last end be like his shall I refuse to vse this prayer becauâ—e he vsed it Nay if Simon Magus when he hath sinned Acts 8.24 request the Apostles to pray vnto the Lord for him I will take this lesson from him to request the prayers of the faithfull for me when I haue sinned against my God We may not communicate with any either in any superstition or in any vnfruitful works of darkenesse But whatsoeuer is good if it be indeede truly good we are to thinke on it and to do it we are to loue it and to like it and to make it a president for vs to follow in whomsoeuer it be Let this then first teach vs to abstaine from all appearance of euill For thus we are to reason with our selues Are we to thinke on and to do whatsoeuer is good and commendable Then whatsoeuer is euill and blame-worthie we are not to thinke on nor to do That which is good is onely to busie all our thoughts and to take vp all our actions but whatsoeuer is euill is not once to enter into our thoughts much lesse may it be the worke of our hands The Prophet speaketh of a generation of men that imagine mischiefe vpon their beds and set themselues in no good way Psal 36.4 neyther abhorre any thing that is euill It were well there were no such at this day whose inward thoughts are very wickednes whose workes are onely euill whose wayes tend wholly vnto death But generally this is true that men very well minded yet smell of some caske or other either they are couetous or proude or ambitious or vnmercifull or contentious or partially affected or the like We do not thinke on and do whatsoeuer is good we do not wash our hands of whatsoeuer is euill but one bad thing or other there is which so haunts euery one of vs that we alwaies carry it in our bosome with vs. Well we see whereon our thoughts should be set and whereabout we should be occupied whatsoeuer is good whatsoeuer is commendable we should think on that and do that and he that instructeth vs in this dutie withall doth imply that whatsoeuer is euill should not once enter our thoughts much lesse should be the trade of our way Let vs therefore follow that which is good and abstaine from all appearance of euill let vs as many as feare the Lord depart from iniquitie and let our soules delight in whatsoeuer is good and commendable Secondly let this teach vs wisely to consider our wayes what is indeed and truly good and commendable For not whatsoeuer thing seemeth vnto vs or is thought by others to be good and commendable are we exhorted here to think on and to do but to think on and to do whatsoeuer is indeed and truly good commendable It is thought in some countries nay I may say it is thought among vs for vnto a high degree of excesse are we growne that way that to bowze carowse to quaffe cup after cup and to beare his drinke wel is a very commendable thing Here then we are to look whether it be indeed commendable For if it be then we are to do it by our Apostles rule in this place But what saith the Spirit Luke 21.34 Take heede saith our Sauiour to your selues lest at any time your hearts be oppressed with surfâ—tting and drunkennesse The Apostle goeth further 1. Cor. 5.11 and saith If any that is called a brother be a drunkard with such one eate not The Prophet goeth yet further and denounceth a woe against drunkards saying Esay 5.11 Woe to them that rise vp early to follow drunkennesse And the Apostle openeth the woe thus that they shall not inherit the kingdome of God 1. Cor. 6 10. O but thou canst beare thy drinke well and there is thy commendation Well yet see thy woe Woe saith the Prophet to them that are mightie to drinke wine Esay 5.22 and to them that are strong to powre in strong drinke If thou exceed in drinking thy sinne is drunkennesse how well soeuer thou beare thy drinke and a woe is vnto thee I instance onely in this sinne because this sinne hath so much dared to braue it selfe amongst vs. But as in this so in many other things it may be found that howsoeuer they be thought commendable yet indeed they are not Let vs therefore looke vnto the thing that seemeth vnto vs or is thought by others to be good and commendable and if it be indeed such so that it haue allowance from the Lord in his word to be such then let vs thinke on it and do it But in any case let not the iudgement of the world so sway with vs as that vpon the worlds word we thinke on and do whatsoeuer seemeth good and commendable vnto it Thirdly let this teach vs to suppresse that conceit of not following something which is good because it is in such request with them which otherwise are not good For whatsoeuer is good if it be indeed good in whomsoeuer it be we are to loue it and to like it to thinke on it and to do it What needes it to will any of vs to take vp a peece of golde though it be out of a dung-hill Howsoeeur therefore the man be superstitious loose of life profane and wicked yet if there be any good thing in him let vs not disdaine it or refuse it because of him but let vs obserue it and thinke on it and do it If there be any vertue any praise any thing that is good any thing that is commendable indeed wheresoeuer it is let not that cause vs to balke it but let vs thinke on it and do it And let this suffice for the generall of thinking on and doing whatsoeuer is good and commendable Now come we to the generall heads of such good and commendable things as the Apostle commendeth vnto the Philippians Secondly then here I note that the Apostle would haue the Philippians seriously to thinke on with themselues and diligently to practise in their liues whatsoeuer things are true Whence I obserue this note for vs and for all men that whatsoeuer things are true we are to thinke on them and to do them Is it a truth in religion We are to embrace it and professe it as we see our Apostle was not disobedient to the heauenly vision which appeared to him in the way but hauing the eyes of his vnderstanding opened by the Lords Spirit he straitway preached Christ in the synagogues Acts 9.20 professed the truth in all integritie and simplicitie Is it a truth in the words of our mouth We ought euery man to speake the truth vnto his neighbour Zach. 8.16 as Zachary willeth saying Speake euery man the truth vnto his neighbour and after him the Apostle saying Cast off
life of righteousnesse in himselfe that as he knew by the word Christ his resurrection to haue such a vertue so by experience in himselfe he might know Christ his resurrection to haue such a vertue And this care the Prophet exhorteth all men vnto where he saith Psal 34.8 Taste and see how gracious the Lord is Where yee may not thinke that the Prophet speaketh as if the gracious goodnesse of the Lord could be tasted on with the mouth or seene with the eye but his meaning is that such is the gracious goodnesse of the Lord vnto his children that they may haue as sound experimentall knowledge thereof as if they should taste it with their mouths or see it with their eyes It is then as if the Prophet had thus said Know yee doe the gracious goodnesse of the Lord by his manifolde mercies and more then so yee may know it by your owne experience Acknowledge therefore him to bee gracious whom by your own experimentall knowledge ye doe as it were taste and see to be gracious As then the Prophet doth exhort vs and as our Apostle both by example and exhortation moueth vs our care should be that besides our knowledge out of the word we might haue a feeling knowledge of that wee know out of the word by experience in our selues This then should teach vs to obserue the mercies and iudgements of the Lord to obserue the proofe and experience in our daily life of such things as wee know by the word that so we may haue not a contemplatiue onely but an experimentall knowledge of things in our selues As for example the scripture telleth vs that the poore crieth and the Lord heareth him and saueth him out of all his troubles Psal 34.6 This we know to be true because wee finde it so in the word But our care should be farther to know it by a feeling experience in our owne selues We must then obserue the mercies of the Lord in hearing vs when we call vpon him and deliuering vs in euery needfull time of trouble so shall we know not only by the word but by experience in our own selues that the Lord heareth the poore when they cry vnto him and saueth them out of all their troubles Psal 34.7 So Dauid besides this knowledge out of the word 1 Sam. 17.37 that the Angell of the Lord pitcheth round about them that feare him and deliuereth them had obserued the truth of it by his owne experience in his deliuerance out of the paw of the Lyon Matth. 16.18 and out of the paw of the Beare and thereupon was bold to encounter that great Goliah that vncircumcised Philistim Againe we know that the gates of hell shal not preuaile against Christ his Church because the scripture saith so But will wee so know it to be so as if our owne senses should tell vs that it were so Then we must obserue the stormes and tempests the persecutions and troubles the batteries and assaults that Satan in his members makes against the Church and how the Lord bringeth all their counsels to naught and maketh their deuises to be nothing else but the imagination of a vaine thing And thus in all things we must obserue that by long experience our spirituall senses may be exercised to know the truth of euery thing that wee know out of the word But so carelesse commonly we are that wee passe ouer the mercies and the iudgements of the Lord without obseruation at all whereby we might grow in all iudgement and sound experience It may be that some of vs sometimes will desire to know somewhat out of the scriptures touching the Sacraments touching the resurrection touching faith touching good workes c. But what is it It is onely to know it there it is not to haue a feeling of it in our owne soules If wee haue the text of scripture for proofe we thinke we haue knowledge enough but for proofe out of our owne experience in our owne soule we look not after it But beloued ye see we should haue a care as to abound in knowledge out of the Scriptures so in sound iudgment out of a feeling experience in our selues of the truth of that we know Let vs not therefore â—ightly passe ouer the things that we know out of the word but let vs labour to increase in a feeling knowledge of them in our owne soules Let vs obserue in our daily experience that as it is written so it is indeed that when we heare or read such and such things out of the word our owne soules within vs may giue witnesse vnto the same and say it is so indeede in mine owne experience I finde it to be most true Thus the Apostle exhorteth and thus it behoueth vs to doe The next thing which here I note is that the Apostle praieth for the Philippians that their loue may abound more and more in knowledge and in all iudgement which is that their loue might bee founded and grounded in sound knowledge and in sound iudgement that each hauing helpe of other and each being furnished by other they might the better discerne things that differ c. Whence I obserue yet a farther continuall care necessarie for all Christians and that is that their loue may abound in knowledge and in all iudgement Though saith the Apostle I had all knowledge and had not loue I were nothing 1 Cor. 13.2 So on the other side though we say we haue all loue and haue not knowledge it is nothing for what is all our loue if it be not grounded in knowledge and in iudgement Then these are good when they grow vp together and each hath helpe of other and which of these soeuer growes vp without other like vnto Ionas gourd it will quickly wither Our care then must be that our loue may abound in knowledge and in all iudgement In knowledge that we may know on whom our loue ought principally to be set And in all iudgement that knowing whom we ought to loue we may loue them whom wee ought Gal. 6.10 and as we ought Let vs doe good saith the Apostle vnto all men but especially vnto them which are of the housholde of faith Here we are taught whome we ought principally to loue We are to loue all men but especially them that are of the houshold of faith theÌ„ that are ioyned vnto vs in the band of Christianity And knowing that they are those whoÌ„ we ought principally to loue we are to loue them in deed in truth the more neerely that they are linked vnto vs in the bands of Christianitie the more dearely we are to loue them Otherwise our loue If it be not in knowledge and in all iudgement may do more harme then good euen as wee see that zeale doth without knowledge for it was in zeale but without knowledge Gal. 1.14 that Paul persecuted the Church of God extreamely and wasted it And it was in
and of their mortalitie Wherby also ye may easily discerne in what a different sort the Lord layeth on this rodde on the godly and on the vngodly on the one as a father on the other as a iudge on the one in loue on the other in wrath on the one to chastice and correct on the other to punish and reuenge on the one to reforme the wickednesse of their waies on the other to recompence them their wickednesse on the one to saue them from death and hell on the other to bring them to the pit of destruction Hence then may the children of God receiue notable comfort in all their sicknesse and in all their visitations For O thou 〈◊〉 of God and seruant of the most high is the hand of thy God vpon thee art thou sicke This is no other cup then â—paphroditus hath drunke before thee or then is common vnto thee with all the sonnes of God And albeit thou maist seeme vnto thy selfe that thou art not priuiledged from the wicked and vngodly because thou drinkest of the cup of his wrath because thou art visited with sicknes as well as they and perhaps more then they yet plucke vp thine heart be not discouraged but be of good comfort For hee doth not rebuke thee in his anger neither doth hee chastice thee in his displeasure but as a mercifull and louing father in tender loue and in great compassion by this his gentle hand and louing correction he calleth thee to remembrance of thy waies and lets thee see what thou art and whether thou must Thy heart is not sound and right with thy God thou art negligent in doing of his will thou hast walked in some by-path wherein thou shouldest not haue walked thus louingly and mildly he correcteth thee that thou maiest reforme the wickednesse of thy waies and there may be an healing of thine error Againe thou art walking where and whether thou shouldest not thus he staieth thee that thou runne not thy selfe vpon the rockes and that thou make not shipwracke of faith and a goood conscience Againe thus he trieth thee that thy faith and thy patience being tried thou maist be made like vnto pure and fine gold purified seuen times in the fire Againe thus he giueth thee full triall of his mercifull goodnesse towards thee comforting thee with the ioy of the holy Ghost in the bedde of thy sicknesse giuing thee patience to endure his crosse confirming thy faith in Christ Iesus and assuring thee of the hope of thy saluation Lastly thus he putteth thee in minde of thy selfe that thou shouldest not forget thy God or thy selfe but remembring that thou art both sinnefull and mortall shouldest shake of sinne and so number thy daies that thou mightest apply thine heart vnto wisedome O how should not the remembrance of these things comfort thy soule when thou liest sicke vpon thy bedde Beloued in the time of health let vs thinke of these things and in the day of sicknesse let vs not be discouraged I haue stood the longer vpon this point because the time seemeth vnto me so to require Many of our brethren the Lord hath already taken vnto himselfe many in many places are presently sicke and sharpely visited and when our turne shall be hee onely knoweth who maketh sicke restoreth vnto health In the meane time let our health be to the glory of his name and in the time of sicknesse let vs comfort our selues with these things I might here note the time when the Lord lay this his rod of sicknesse vpon Epaphroditus which was euen when he was faithfully and painfully occupied in the worke of Christ when he was carefully discharging the trust reposed in him by the Church of Philippie when hee was ministring vnto the holy Apostle lying then in prison such things as he wanted Let it not therefore seeme strange vnto vs if when we are faithfully labouring in the workes of our calling euen then the Lord strike vs with any rodde or visit vs with sicknesse Which note I doe the rather now point at by the way because the manner of some is vpon such occasions to make wonderfull ill collections As for example the Preacher confuting a point of popish doctrine groweth to be so sicke that he is forced to breake off and to come downe before he can end the point What is the collection Did not ye see say some that are popishly affected how the Lord did euen controll his discourse and by his iudgement vpon him gaue sentence on our side Another example the Iudge from his seate of iustice pronouncing sentence against the wicked Traitor or vilemalefactor presently or quickly after falleth sicke and happily not long after dieth What is the collection Thus say some hath the Lord giuen iudgement vpon him for such iudgement as he gaue against others And thus because their foolishnesse cannot reach vnto the depth of Gods counsell and wisedome in his visitations they condemne them whom the Lord hath not condemned and iudge that as vnholy and ill which the Lord approueth as holy and good Whatsoeuer he doth is holy and good and if he chastice vs with his rods euen then when wee are doing his will who shall aske him a reason of that he doth Let vs therefore learne to submit our selues vnto the Lord and let vs beware how we iudge of things according to our owne reason and imagination least happily we condemne that which the Lord hath not condemned But my meaning was only to touch this by the way Now a word of the extremity of his sicknesse Very neere vnto death Here was the extremity of his sicknesse Epaphroditus had beene sicke and so sicke that hee was very neere vnto death euen without all hope of recouerie of health in mans sight and iudgement Whence I note the wonderfull counsell and wisedome of our God who oftentimes brings his children euen to the gates of hell and thence calls them to the pit of destruction and thence fetches them to deaths doore so that there is but a steppe betweene them and death and thence deliuers them Ioseph was cast into the deepe dungeon and his feete set fast in the stockes and thence the Lord deliuered him Ionas was cast into the sea and there the Lord kept him aliue Daniel was throwne into the denne of Lyons and there the Lord rescued him and deliuered him from the teeth of the Lyons The three children were cast into the hot firie-furnace and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head But most befitting our present purpose is the example of that good King Ezechias who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer and there was no hope of life insomuch that the Prophet Esay came vnto him and said vnto him Thus saith the Lord Esa 38.1 put thine house in an order for thou salt die and not liue Here was
them to thinke on and to do whatsoeuer things are pure that in their liues they may be vnspotted and in their words and deeds vndefiled being cleansed from all filthinesse of the flesh and of the spirit Fiftly he commendeth vnto them whatsoeuer things pertaine to loue or whatsoeuer things may make them louely exhorting them to thinke on and to do whatsoeuer things may make them louely and winne them loue and fauour with all men yet so with men that with God also Sixtly he commendeth vnto them whatsoeuer things are of good report exhorting them to thinke on and to do whatsoeuer things are of good report amongst men that by such things they may purchase to themselues a good report amongst men and be free from such speeches and censures as things of euill report might easily bring vpon them Lastly hauing thus pointed at these generall heads of Christian dutie generally he commendeth vnto them whatsoeuer thing besides these hath in it commendation of vertue or matter of praise exhorting them that if besides these things alreadie spoken of there be any vertue that is any thing which hâ—th in it commendation of vertue or if there be any praise or any thing praise-worthy with good men they should thinke on euen seriously and aduisedly these things letting those things of ceremony to passe which the false teachers vrged Whereunto that he might the rather perswade them first he tells them that these things which now he commendeth vnto them and whereunto now he exhorteth them are no new things such as they neuer knew nor heard of but such as both they had learned by hearing and receiued by instruction and heard at his mouth and seene in him in the practise of his life and therefore as before he willed them to thinke on them so now he willeth them to do them that knowing them and doing them they might haue the full commendation of them Secondly he promiseth them that if thus they shall thinke on and do these things whereunto he hath exhorted them then the God of peace shall be with them to giue vnto them the peace of conscience and a peaceable life amongst men so farre forth as may be for his glorie and their good This I take to be the meaning of these words The branches then into which they diuide themselues ye see are an exhortation and two reasons or motiues to enforce the exhortation The exhortation is to thinke on and to do whatsoeuer things are true c. The former motiue to induce them hereunto is drawne from the things themselues whereunto he exhorteth them which were no new things but such as both they had learned and receiued and heard and seene in his owne example The latter motiue to induce them is a promise that the God of peace shall be with them if they will thinke on and do these things Thus much of the meaning of these words and of the things therein contained Now let vs see what notes we may gather hence for our further vse and instruction First then to beginne with the most generall here I note that if there be any vertue any praise any thing that is good any thing that is commendable the Apostle would haue the Philippians seriously to thinke on it with themselues and diligently to practise it in their liues whatsoeuer it be Whence I obserue this note for vs and for all Christians that we all of vs ought to haue our hearts set and our frete prest to follow whatsoeuer is good and commendable amongst the sons of men And this is plainly proued out of the writings of the Prophets and Apostles Thus saith the Prophet Dauid Psal 34.14 1. Pet. 3.11 and out of him the Apostle Peter Eschue euill and do good neither of them insisting vpon any particular good but exhorting or commanding to do good euen whatsoeuer is good and commendable 1. Thess 5.15 So our Apostle Euer follow saith he that which is good both toward your selues and toward all men Where the Apostle would haue the Thessalonians so farre from recompensing euil for euill vnto any man that he would haue them forward and ready to do whatsoeuer is good vnto all men It is then ye see a duty required of vs to follow whatsoeuer is good and commendable Rom. 12.17 or as the Apostle speaketh to procure things honest in the sight of all men And if we must needes haue motiues to draw vs on to this dutie because otherwise we are too too dull and slow behold what the Apostle saith to this purpose Rom. 2.10 To euery man saith he that doth good shall be glorie and honour and peace But what should other motiue need then this that whatsoeuer is good is onely good by participation with God who alone is good as our Sauiour tells vs Math. 19 1â— truly and properly and of his owne nature good For if it be so that whatsoeuer is good is onely good by participation with God from whom alone cometh euerie good giuing and euery perfect gift Iames 1.17 then surely vnlesse we will in some sort renounce God we must embrace and follow whatsoeuer is good euery thing that is good hauing the expressed image of God in it so farre as it is good Only we must take heed lest as the Serpent be guiled Eue through his subtiltie vnder a shew and colour of good perswading her that that was good which indeed was euill so the world or the diuell deceiue vs vnder a shew and colour of good and perswade vs that that is good which is not that that is praise-worthie which is not For not that which the world iudgeth to be good is alwayes good but that onelie which the Lord alloweth for good in his word neyther is that alwayes praise-worthy which the world praiseth but that onely which the Lord praiseth It is good saith the world to saue a mans life though it be by a lie or by periurie and if a man frame himselfe to the fashion of the world the world praiseth him But doth the Lord either approue him for good Rom. 3.8.12.2 when he reproueth them that do euill that good may come thereof or praise the other when he doth by his Apostle tenderly beseech vs not to fashion our selues like vnto the world We must then look vnto the thing whether it be good and commendable and such as the Lord approueth for good and commendable And if it be then whatsoeuer it be we ought in our hearts to embrace it in our liues to practise it and with eagre liking to follow after it Neither let any man thus say with himselfe There are some good and commendable things which I could like very well to thinke on and to do but that they are in such request and liking with the Papists or with some that otherwise are profane and wicked men For whatsoeuer is good in whomsoeuer it be we are to loue it and to like it If wicked Balaam that