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
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
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
Gospell he should be ashamed but that with all confidence c. The first thing which here I note is that the Apostle saith that he hopeth that in nothing he shall be ashamed .i. that shame shall neuer befall him for leauing the defence of the Gospell Whence I obserue both that it is a shame to leaue the defence of the Gospell and that a godly care in this behalfe is needfull in euery Christian that this shame may neuer befall him Which care and regard of which shame how litle it is reckoned of in these our daies doth too too much appeare by the number of shamelesse Apostataes and back sliders which harkning vnto the serpent eat of the forbidden fruit which opening their eares to that enchanting whore drinke themselues drunke with the cup of her fornications and forsake the truth of Christ Iesus But let vs hearken to the Apostle Heb. 10.23 and let vs hold fast the profession of our hope Doe we hope in Iesus Christ Doe we hope that in nothing touching the profession of the truth of Christ â—esus we shall be ashamed Let vs hold fast this hope and â—et vs pray that this hope may continually be confirmed in â—s and that according to this hope we may stand fast vntill â—he day of Christ Iesus The second thing which I note is that the Apostle saith â—hat hee hopeth that with all confidence and liberty to â—peake in the defence of the Gospel Christ shall be magniâ—ied and honored in his body whether it be by life that hee â—iue and preach the Gospell or by death that he be put to â—eath and seale the Gospell with his bloud Whence I obâ—erue another godly care needfull in euery Christian which â—s that God may be glorified in him whether he liue or die Glorifie God saith the Apostle in your body and in your spirit 1 Cor. 6.20 â—or they are Gods Where the Apostle by way of exhortaâ—ion commendeth this dutie vnto euery one of vs that we glorifie God both in our bodies and in our spirits by conâ—orming our whole man in all obedience vnto his will And why for both our bodies and our spirits they are Gods and â—hey are bought for a price by him that hath died for both â—hat wee should not henceforth in either liue vnto our selues but in both vnto his glory which died for vs and â—ose againe And let this be enough to warne vs to beware of dishonoring God in our bodies or in our soules either by shrinkâ—ng from a good profession or by giuing our members weapons of vnrighteousnes vnto any kinde of sin to serue â—t in the lusts thereof Neither let vs be so besotted as to â—hinke that we are not as well to be sanctified in our bodies â—s in our soules or that God is not as well to be glorified in our bodies as in our soules but let vs know that we are to be sanctified throughout in our spirit soule and body that God is to be glorified in our whole spirit and soule and body Let this therefore be our care that God at all be not dishonored by vs but that in our whole man hee may bee honored The last thing which here I note is how the Apostle was confirmed and strengthned in these his hopes and that was by his owne experience for he hoped that as alwaies 〈◊〉 now Whence I obserue how the hope of a Christian is nourished and increased It is begun and grounded vpon Gods promises made in Christ Iesus but it is strengthned and increased by obseruation of the Lord his goodnes toward vs in our owne experience So our Apostle also witnesseth Rom. 5.4 where he saith that tribulation bringeth forth patience and patience experience and experience hope .i. experience of the Lord his helpe in troubles confirmeth and strengthneth our hope in the Lord. Ye know the saying of Daâ—id The Lord said he that deliuered me out of the pawâ— of the Lion 1 Sam 17.37 and out of the paw of the Beare he will deliuer me out of the hand of this Philistim This should teach vs to obserue the mercies of the Lord toward vs and not to suffer them to slip out of our minde and thus to reason with our selues as alwaies the Lord hath beene good to vs so now he will LECTVRE XVII Verse 21. For Christ is to me both in life and in death aduantage NOw then that the Apostle had signified his hope that Christ should be magnified in his bodie and had added whether it were by life or by death implying that it was all one to him so that Christ were magnified in his body whether it were by life or by death he yeeldeth a reason thereof saying For Christ is to me c. as if he should haue said I heartily looke for and hope that Christ shall be magnified in my body whether it be by life or by death and so that Christ be magnified in my body whether it be by life or by death all is one to â—â—e for Christ is to me c. .i. whether I liue or die Christ iâ—â—o me aduantage If I liue and Christ be magnified in my â—ody by preaching the Gospell and walking in his waies â—â—erein I count I haue great gaine and aduantage and if I â—ie now in my bands and Christ be magnified in my body â—y my constancie in the defence of the gospell and in suffeâ—ing for the gospels sake herein also I count I haue great â—aine and aduantage so that if Christ be magnified in my â—odie it is all one to me whether it be by life or by death â—ecause which so euer fall Christ and his glory is the thing which I count my vantage and gaine His glory by me is â—y glory the increase of his kingdom by me is the crowne â—f my reioycing the honor of his name by me whether it â—e by my life or by my death is to me in mine account a â—reat gaine Thus then I resolue the Apostles reason Christ and his glory is to me of that reckoning and regard â—hat whether he be glorified in my life or in my death I â—ount it a great gaine vnto me therefore it is all one to â—e whether he be glorified in my bodie by my life or by â—y death This sense and meaning of these words I folâ—ow both because being a reason of the former words iâ—â—hus best concludeth them in my iudgement as also beâ—ause the words themselues in the originall may very well â—arie this meaning if we vnderstand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not vnvsuall Neither is this meaning of these worde vnsoâ—ting with â—he words that follow For hauing said that Christ and his glory was vnto him and in his account aswell in death as in â—ife euen both in death and in life an aduantage and gaine â—pon that occasion by a litle digression he first moueth the â—oubt whether were better for him to chuse
life or death â—f he should chuse the one vers 22. and secondly answeâ—eth that he knoweth not what to chuse but in this choise â—s in a strait betwixt two and thirdly setteth downe the reasons why the choise is so hard as 1. in respect of himselfe it were better for him to chuse death vers 23. and 2. in respect of them it were better that he chose life vers 14. Here is then the strait whether for his owne greater good he were now to chuse death or for their greater good hâ— were to chuse longer life This I take to be the order and meaning of these words generally thus farre Now let vâ— see what obseruations we may gather hence for our fartheâ— vse and instruction The first thing then which here I note is the reason wherefore the Apostle was so indifferent either vnto life or death which so euer God might be glorified by and it was because whether he liued or died if by either death or life he might gaine glory vnto Christ vnto him did accrew vantage enough Whence I obserue how a Christian becommeth indifferent vnto either life or death and that is thus if Christ be vnto him both in life and in death aduantage if he seeke no other gaine but this that Christ may be glorified in his body then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified be it life or death This was it that made those three children mentioned in Daniel so indifferent either vnto life or death For when Nebuchadnezzar had called them and thundred out cruell threatnings against them if they should not worship the golden image that he had set vp Dan. 3.16.17.18 they said vnto him O Nebuchadnezzar we are not carefull to answer thee in this matter Behold our God whom we serue is able to deliuer vs from the hote fiery fornace c. In which their answer they plainely shew that it was not life or death that they stood vpon but it was the glory of their God If God should deliuer them from death to his farther glory by their life they were willing to liue and againe if he should deliuer them vp vnto death to his further glory by their death they were also willing to die Life and death was indifferent to them by whether soeuer God would be glorified in them because the glory of God was all that they sought in life or in death The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience and for the defence of the truth of Christ Iesus to the shedding of their bloud They were willing no doubt to haue liued and they â—re willing also to die euen very indifferent vnto either 〈◊〉 or death And how so that they were indifferent vnto â—â—her Because if God were glorified in them whether it â—â—re by life or by death that was comfort enough ioy â—â—ough and gaine enough vnto them If they might gaine â—rie vnto God thereby came death or came life either â—â—s welcome vnto them And in so many of gods children â—here is this indifferencie vnto either life or death thus â—commeth to passe because of the aduantage which they â—â—ckon vpon by Gods glorie because as either life or death â—akes for Gods glory so they embrace either life if therâ—â— God may be more glorified and death if thereby God â—ay be more glorified Let this then teach vs euen so many of vs as feele not in â—â—r selues this indifferencie vnto either life or death to â—â—oke into the cause why it is that we are not indifferent vnâ—â— either And surely if we be not too partially affected toâ—ards our selues we shall finde that it is because this is the â—ast reckoning with vs that Christ be glorified in our boâ—â—es The pleasures and sorrowes of life and the terrors of â—eath these be the things that so affect vs that wee are not â—â—different vnto either but so heart set on the one that wee â—â—nnot brooke to heare of the other If as Iob speaketh Iob 21.8.9.10 â—ur seede bee stablished in our sight with vs and our generation â—â—fore our eyes if our houses be peaceable without feare and the â—â—od of God bee not vpon vs if our bullockes gender and faile not â—nd our Cowe calue and cast not her calfe If wee spend our â—ayes in wealth and haue all things at our desire then doe â—e so dote vpon these things that wee say with the foole in â—he Gospell Soule Luc. 12.19 thou hast much goods layd vp in store for â—any yeares liue at ease eate drinke and take thy pastime And â—uch a reckoning we make vpon the honors and pleasures commodities of this life that we could be content to liue with them euer but cannot abide to depart froÌ„ them Again â—f the rod of the Lord bee vpon vs and his countenance â—eeme to be turned away from vs if we be troubled on euery side with fightings without and terrors within if wee bâ— crossed in our substance and goods in our wife and chiâ—dren or in our owne bodies if wee bee in trouble sorroâ— neede sicknesse or other aduersitie if we be tryed by mockings and scornings by bonds and imprisonment then oâ—â— the other side we are so daunted with those things that wâ—â— are wearie of our liues and with Iob in his extremitie we câ—â— out Iob 3.11.12 and say Why dyed I not in the birth or why dyed I not whâ—â— I came out of the wombe 6.9.7.15 Why did the knees preuent me 〈◊〉 why did I sucke the breast O that God would destroy mee thâ— he would let his hand go and cut me off my soule chooseth rathâ—â— to be strangled and to dye then to be in my bones Yea and many times like vnto Achitophell and Iudas wee become our owne butchers One sort can heare of nothing but life and another sort wish nothing but death very fewe of vs that are indifferently affected to either life or death and all because we minde earthly things The preferments and pleasures and commodities of this life they are our aduantage and gaine If our desires bee filled with them then wee are nothing indifferent vnto death but all our delight is set oâ—â— life But if wee lacke them and instead thereof haue our drinke mingled with weeping then are we nothing indifferent vnto life but all our desire is of death and would God we were dead would God we were dead As for the glorie of God it neuer comes into our thoughts neither doe wee euer make account of life or of death as they doe make for the glory of the Lord for if we did then would we be indifferent vnto either as either should make for the glory of the Lord and not run vpon the one as carnall respects or terrors of death should moue vs. Well now that wee know these things let vs thinke or these things Let vs not set our hearts
contemne our Superiours and sometimes euen make rebellion against them Doe wee not often murther the innocent without a cause if not in his life yet in his credite and name and in a cruell spight against him Doe we not often steale from our brethen by false weights and measures by selling naughty wares by bribes and extortion by symonie and vsurie by deceitfull and wrongfull dealing Doe we not often lye one vnto another and so smother the truth that it can neuer come to light Doe wee not abound with sinnefull lusts inordinate affections vngodly desires and vnruly motions True it is which the Prophet saith that by lying Hos 4.2 and swearing and killing and stealing and whoring we breake out and bloud toucheth bloud Shall I say all in a word Christ is not to vs in life aduantage but rather Christ is vnto vs in life a losse His glorie we count not our glorie but rather we count all the time lost that is not spent in the things which tend nothing to his glorie I wish my words might iustly be reproued Beloued it is enough that we haue spent the time past of our life in vngodlines vnrighteousnes it is enough that hitherto we haue not glorified God in our mortall bodies as we ought Let vs hereafter make streight steps vnto the Lord and let vs liue vnto his glorie in whose glorie is our life Let vs so make account that wee liue if wee liue to his glorie and whatsoeuer others count their gaine let vs count his glorie our greatest gaine The third thing which here I note is that the Apostle saith that Christ is vnto him in death aduantage Whereby he meaneth that if he dye and by his constancie in his death bring glorie vnto Christ this glorifying of Christ by his death is vnto him in his death an aduantage Whence I obserue what vnto a Christian should be the thing wherof he should make reckoning in his death and that is that God be glorified by his death and then if he dye so that in his death God haue his glorie welcome death whensoeuer and whatsoeuer violent or naturall What saith our blessed Sauiour Luc. 22.50 I must saith he be baptized with a baptisme and how am I grieued till it be ended In which words hee shewed his great and earnest desire to die for vs that the Gospell might the sooner be preached throughout the world For hauing before signified that his comming was to preach the gospell which should kindle a fire throughout the world and this fire was alreadie kindled by the preaching of the gospell he signified likewise that before his passion the gospell should not be published throughout the world And therefore that he desired to die was that the Gospell might the sooner bee preached throughout the world Heere then ye see what it was that the sonne of God reckoned vpon his death namely the glorie of God by the publishing of the gospell throughout the world Phil. 2.17 And because he longed after this hee longed after death What also saith our holy Apostle Though saith he I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all Where yee see the Apostle saith that hee would reioyce in death as a vantage vnto him if by his death God might haue this glorie that their faith thereby might bee confirmed The thing then that hee made reckoning of in his death was that God might be glorified thereby and so hee would reioyce in death Semblably wee in death should principally looke at this that our death be to the glorie of the Lord that our death bee as the death of his Saints Ps 116.13 that our death be in the Lord and then we may reioyce and bee glad in it For as the Prophet saith Apoc. 14.13 Right deare and precious in the sight of the Lord is the death of the Saints And as our Sauiour saith Blessed are the dead that dye in the Lord. Hence then we may learne why it is that we are many of vs so vnwilling to dye If persecution arise because of the word and fire and faggot be the portion for vs to drinke it is no need to bid vs to flie but we runne and we turne and turne and turne againe rather then wee will burne If any sicknes seaze vpon vs by and by we so shrinke and are so affraid of death that whatsoeuer physicke by the Physition whatsoeuer cōfort by the Minister be ministred vnto vs yet stil nothing but death death with vs. Euery summō of death is so fearefull vnto vs that if any way wee could wee would shift it off And why is all this but because we count of no vantage in death because Christ is not vnto vs aduantage in death we neuer bethinke our selues shall God be glorified by my death shall the Saints hearts be strengthened by my constancie my patience in my death shall the Christian and quiet repose of my soule in the Lord at my death cause them that behold me to glorifie the Lord But what do we thinke and say I shall die I shall die I shall go downe to the graue and be no more seene the terrors of death are vpon me and who shall deliuer me And thus death triumpheth ouer vs whereas vpon the other cogitations we should triumph ouer death 1 Sam. 25.37 Ye know the storie of Naball of whom it is said that when his wife told him Dauids words his heart died within him and he was like a stone So is it with many of vs when any summons of death come forth for vs our hearts faile and die within vs and we are euen as stones And no meruaile that feare of death should so worke vpon vs when in our death there is nothing to comfort vs. If our hearts were so set on the glorie of the Lord that wee counted that gaine enough vnto vs if any way wee might gaine glory vnto the Lord by life or by death then would wee willingly die whensoeuer our death might be to Gods glorie But setting apart all care of Gods glorie by life or by death we mind onely the pleasures and profites of this life which haue an end in death and therefore are vnwilling to die In the terrors of death then will we not feare death Let mee die the death of the righteous and I will not feare what death can doe vnto me Let Christ Iesus bee glorified by my death and then let death come in fire in sword in famine in pestilence in what terrible sort it can come and I will triumph ouer death Let this mind be in euerie one of vs and so that by our death God bee glorified in vs at what time so euer and in what sort so euer it come let it bee welcome to vs. And let this suffice to bee obserued from these words whence ye see first how we become indifferent vnto either death or life
namely if Christ be vnto vs both in life and in death aduantage Secondly that the vantage whereof we are to make reckoning in our life is that Christ Iesus may bee glorified by our life And thirdly that the vantage whereof we are to make reckoning in our death is that Christ Iesus may be glorified by our death Now vpon this occasion that hee had said that hee was very indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage the Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and answereth it in these words And whether c. Which words I know are diuersly read but the words bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which followeth Now when hee saith Whether to liue in the flesh ye must vnderstand that to liue in the flesh and to liue after the flesh are much different For to liue after the flesh is to follow the filthie lusts of the flesh and to liue in the flesh is onely to liue in this fraile bodie The doubt then is whether to liue in the bodie were profitable for him and what to choose life or death were best for him And the answere is that he knoweth not what to choose life or death Being in his case in prison a man would haue thought this choise would not haue been hard Yet he being in prison saw such comfort in death and such ioy in life that hee knew not which rather to choose And such loue did hee beare towards the Philippians that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to choose Whence I obserue first the great loue which ought to bee in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauines it should much perplexe him what to choose his or their present comfort Yee know that of Moses Exo. 32.32 where he prayed the Lord either to pardon his people their sinne or to raze him out of the booke of life And that of Paul Rom. 9.3 where hee wished himselfe to bee separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that hee could not be razed out of the Booke of life and the other that hee could not bee seperated from Christ onely therein they shewed how greatly Gods glorie in the peoples good And true is that of the Apostle 1 Cor. 13.5 that Loue seekes not her owne things but the things of others Whence yet I doe not inferre that the Pastor for loue of his people should in case of his saluation wish his own vtter rection rather then that his people should not be gained vnto Christ But this I say that euen in case of his and their saluation for the loue of his people hee is to be perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort should bee gained by his present dissolution yet their saluation should be furthered by his longer continuance in the bodie A poynt which doth not much perplexe many Pastors For too many such there are as neither caring for their own saluation nor their peoples looke onely to fleece them but neuer care what become of them A point which might be much enlarged but not so fitly in this place If the vrging of it might concerne any here I beseech them in the feare of God to thinke further of it with themselues The second thing which here I obserue is this that if we bee at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery hand that neither we desire to die in respect of the griefes of this life nor to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison and of the brethren none assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life he might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then such ioy and comfort he found on euery side which way so euer hee lookt to life or death that hee knew not whether of them to choose And where was the reason Though his case were hard yet hee was at peace with God and had faith and a good conscience Farre otherwise it is with many in our daie who see nothing but matter of discontentment and discomfort both in life and in death If either promotion fall not vpon them according to their desire or if crosses fall vpon them otherwise then they desire then they grow male-contented they care not to liue and yet they ioy not in death Such are they that minde earthly things but minde not the things of God Let vs seeke to be at peace with God let vs trust perfectly in Christ Iesus let vs keepe a good conscience in all things and this shall make both life and death comfortable vnto vs. LECTVRE XVIII PHILIP I. Verse 21. And whether to liue in the flesh were profitable for me and what to choose I know not NOw vpon this occasion that hee had said that he was verie indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage The Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and also answereth it in these words And whether c. And secondly hee bringeth reasons for either part first that in respect of himselfe it were better for him to choose death verse 23. Secondly that in respect of the Philippians it were better that hee chose life verse 24. So that the strait was hard whether for his owne greater good he were now to chuse death or for their greater good he were to chuse longer life The words where the doubt is moued are diuersly read but they bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which folâ—oweth The doubt is whether to liue in the flesh or in the bodie were profitable for him and what to chuse life or death but was in a wonderfull strait betweene the two Being in his case in prison a man would haue thought this choise would not haue beene hard Yet he being in prison saw such comfort in death and such ioy in life that he knew
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
beleeue But how doth God giue this gift vnto vs to beleeue in him Euen by his holy spirit 2 Cor. 4.13 therefore called the spirit of faith because God by the inspiration of his holy spirit worketh faith in vs. But by what meanes doth he worke faith in vs Euen by the hearing of the word preached as it is written Faith commeth by hearing Rom. 10.17 and hearing by the word of God Where the holy Apostle sheweth that hearing of the word euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his children He blesseth and sanctifieth the hearing of his holy word vnto them and reacheth it vnto their hearts by the finger of his holy spirit and so they are begotten in the faith of Christ Iesus Thus Lydia was brought vnto the faiâ—h as Luke witnesseth where hee saith Act. 16.1 that the Lord opâ—nâ—d her heart so that she attended vnto the things which Paul shake and beleeued Shee heard the word the Lord opened her heart and shee beleeued And thus 3000 soules were brought vnto the faith in one day of whom it is said that when they heard the word they were pricked in their hearts Act. 2.37 and beleeuing they said Men and brethren what shall we doe They heard the word they were prickt in their hearts by the spirit they beleeued and were baptized So that faith in Christ yee see is the gift of God giuen by his spirit through the hearing or the word preached 2 Thess 3.2 Tit. 1.1 Non omnibus non enim omnium est fides sed tantum electorum vnde dicitur fides electorum hic vâ—bis donatum est Not to all men for all men haue not faith whence it is called the faith of the elect and in this place To you it is giuen Is then faith a gift of God by grace This may teach vs that it is not in our selues or in our owne power to beleeue if we will and when we will neither that for any merit or worth of ours this gift is giuen vnto vs for if it be in our selues to beleeue how then is it the gift of God And if it be giuen vs for our owne merit how then is it the gift of God by grace If it be giuen vs we haue it but of him that giueth it not of our selues If he giue it of his owne grace it is ours but of his grace that giueth it not of our merit to whom it is giuen He must giue it or else we cannot haue it and therefore it is not of our selues and by grace it must be had or else can neuer bee had and therefore not by our owne merit Jam. 1.17 Euery good giuing is from aboue therefore faith is giuen of God therefore it is not in our selues to beleeue if we will And by the grace of God we are that we are therefore faith whereby wee are the sonnes of God is by grace 1 Cor. 15.10 therefore not by any merit or worth of our owne Againe is faith the gift of God This then may teach vs to powre out our requests vnto God in prayer and supplication for faith in Christ Iesus for increase confirmation of our faith in Christ Iesus for if he giue it then we are by prayer to aske it of him and so wee shall receaue it and if he giue it by meanes we are to pray vnto him that hee will so blesse those meanes vnto vs that thereby this gift may be giuen vnto vs. Let vs therefore after the example of the Father of the childe in whom was the dumbe spirit go vnto our God and say vnto him Lord I belieue Mar. 9.24 helpe my vnâ—eleefe helpe the wants and weakenesse of faith And after â—he example of the Apostles Lord encrease our faith He giâ—eth where it wanteth he encreaseth where it is and he conâ—irmeth where it is weake Let vs therefore by prayer goe â—nto him to haue the wants of our faith supplied the weaknesse of our faith strengthened the lesse then graine-small â—ittlenesse of our faith encreased He hath said Aske and ye â—hall receaue and hee giueth liberally and reproacheth no man Let vs therefore aske in prayer faith of him that giueth it and assuredly he will giue liberally euen that meaâ—ure wherewith he will be pleased Againe doth God giue faith by the hearing of the word preached This then may teach vs gladly to frequent those places where we may heare the word preached His power â— know is not limitted to this meanes but that he can if he will beget vs in the faith without these meanes But by this meanes he hath appoynted to giue this grace and ordinarily he giueth this grace by these meanes And yet how carelesse are we too too many of vs of vsing this meanes of hearing the word preached as if either this gift of faith in Christ Iesus were not giuen by these meanes or wee esteemed not this gift and so neglected these meanes or were strong enough in the faith and so needed not these means Why should we loue rather to sit reading in our houses or drinking in our houses or idle in our houses or to be playing in the streetes or walking in the fields or or any otherwise occupied then to come vnto the house of the Lord and to heare the word preached Now the means of begetting confirming vs in the faith are offered vnto vs. We know not but the time may come wherein we may thinke that the Sparrowes and Swallowes are happie that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord and reioyce in the word of your saluation comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you and to confirme you in the faith of Christ Iesus and assure your selues of his blessing vpon these meanes As for the rest that loue darkenesse better then light and vnder this or that pretence whatsoeuer will not come to heare the worde preached let them feare for want of faith and a good conscience in that day to heare the word which wil be too fearefull for them to heare Goe yee cursed c. But I proceede to that which followeth The second thing which here I note is that the Apostle saith it was giuen by grace vnto the Philippians to suffer for Christ his sake not simply to suffer but to suffer for Christ his sake Whence I obserue that persecution and suffering for Christ his sake is a gift of God by grace And this our Sauiour himselfe sheweth by those his words vnto Peter Ioh. 18.11 when he had cut off Malchus his eare where hee saith vnto him Put vp thy sword shall I not drinke of the cup which my father hath giuen me To suffer death was a cup which his father had giuen him to drinke and should hee refuse the gift of his Father Act 5.41
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
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
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
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
place to be willing to giue vp his life for them Joh. 10.11 The good shepheard saith our Sauiour giueth his life for his sheepe Christ himselfe was indeed this good shepheard here spoken of who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne how we should approue our selues to be good shepheards Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers persecution and banishment stripes and imprisonments yea the losse of life it selfe must rather bee indured then their saluation be neglected What then are wee simply to giue vp our liues for our flockes What if they be such as will bee glad thereat and rather then faile will themselues persecute vs yea and take our liues from vs Such sheepe indeed there are as persecute their shepheard and desire if they can to make him wearie of his life But this is that which now from our Apostle we teach that if our death may bee for the enlarging of Christ his kingdome and for the confirmation and encrease of their faith vnto whom we haue preached the Gospell then we are not to loue our liues vnto the death What then because our death may be for the confirmation of their faith are we to offer our selues vnto death Nay wee may not seeke death nor willingly runne our selues into danger But if the will of the Lord be such that by our bloud wee seale that testimony which we haue giuen to Christ Iesus and so confirme our brethren in the things that they haue heard and learned by our ministery we are not to shrinke at it but willingly to embrace it Yea but the cuppe of death is bitter how then can we be glad and reioyce in it True happily we should not greatly reioyce in that violent and vntimely death being considered in it selfe But knowing that our bloud is the seede of the Church and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution And thus our Sauiour by precept hath taught vs to doe saying Mat. 5.11.12 Act. 5.41 Blessed are yee when men reuile you and persecute you c. reioyce and bee glad for great is your reward in heauen Thus the Apostles likewise haue taught vs by example who when they had bin cast in prison and afterwards beaten departed reioycing that they were counted worthy to suffer rebuke for Christ his name As they by precept and example haue taught vs so ought wee to reioyce in tribulations and persecutions to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued Should then the saluation of your soules and the confirmation of your faith be so deare vnto vs euen dearer then our owne liues How ought ye then to be affected towards vs and our ministerie It was a notable testimonie that the Apostle gaue vnto the Galathians Gal. 4.15 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies and haue giuen them to him Nothing more deare then their eyes and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake that they would haue giuen him their very eies to haue done him good Shall I say that ye ought to be thus affected towards vs I say not so but I say that ye ought so to thinke of vs as of the ministers of Christ and disposers of the secrets of God Yee ought to thinke of vs as of the Embassadors for Christ and that we pray you in Christs stead as though God did beseech you through vs. In a word if we ought to lay downe our liues for our sheepe our sheepe ought to heare our voice And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought then would we heare his voice and obey him and follow him we would reuerence and regard him for the truths sake which he preacheth It is said of Lydia that when she had heard Paul preach and the Lord had so opened her hart that she belieued the things that Paul spak she was so desirous that Paul and those that were with him should come into her house and abide a while with her that she neuer left them till she had constrained them Act. 16.15 If yee haue iudged mee to be faithfull to the Lord saith she come into mine house and abide there and she constrained vs saith Luke It seemes besides other purposes which shee had that she thought her house would be the better if she might get them into it Not many Lydiaes I wish we might haue such hearers as Peter had that when they had heard vs would be pricked in their hearts and say vnto vs men and brethren what shall we doe Act. 2.37 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts and digest it in their soules Our desire is as I said ere while that our labour in the word may not be vnto you in vaine but that by our ministery we may offer you vp as liuing sacrifices holy and acceptable vnto God If we ought not to spare our liues vnto the death for you yee ought so to heare the word of vs that yee grow vp in faith and loue and euery good worke If wee ought to poure out our bloud for an offering for you for the confirming of your faith ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God that so our soules may be poured out as a drinke offering vpon the sacrifice of your faith For both these are implied here in our Apostle Wee heare what Pastor and people should doe and wee see in daily experience what they doe euen both so little answerably vnto that they should doe that it may be as truly now said as it was in the Prophets time like Pastor like people But I will not now stand farther to open and cut vp these soares Consider only in a 〈…〉 me I beseech you a reason which mee â—hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe If ye marke it both the obedience of their faith which are gained vnto Christ by the ministerie of the word and likwise the martyrdome and death of those that giue their liues for their sheepe are by a borrowed speech called sacrifices and offerings Though I be offered there the Apostle his death is called an offering vpon the sacrifice and seruice of your faith their faith whereunto by his seruice and ministery they had
obeyed is called a sacrifice Now what sacrifices be these These be the sacrifices of the new Testament these bee liuely sacrifices and holy and acceptable vnto God and these together with the sacrifice of praise and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God An end of all other sacrifices was then when Christ cried vpon the crosse it is finished These onely remaine and these are our reasonable seruing of God How should not this stirre vp both Pastor and people to doe that they should In the Pastor his burning zeale to giue his life for his people in the people their obedience of faith by the ministery of their Pastors are their holy and Christian sacrifices and their reasonable seruing of God And these sacrifices are now no lesse to be offered by vs in the new Testament then were those sacrifices of beasts and other like things to be offered in the old Testament and surely are farre more acceptable vnto God then were they But I promised only to speak of this in a word Now a word likewise of that that followeth For the same cause c. In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacrifice of their faith As he would be glad and reioyce with them if their faith should be confirmed by his death so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith What then must we be glad and reioyce when our best Pastors and teachers are taken from vs Did not the Church well when Steuen was stoned to death Act. 8.2 to make great lamentation for him Yes no doubt they did well and whensoeuer the Church is depriued of any worthy member especially of any worthy Pastor and Teacher there is iust cause of great sorrow And the Apostle alloweth a moderation in lamenting for the dead so that we sorrow not as they that haue no hope 1 Thes 4.13 And it was a part of Iehoiakims plague that he should be buried like an Asse and none to make lamentation for him The meaning then is not that we should reioyce and be glad and not mourne simply at the death of our best Pastors and Teachers but that wee should bee glad and reioyce at the fruite which comes to the Church by their death if they suffer martyrdom for the confirmation of the brethrens faith For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached this should both make vs reioice that God giueth such strength vnto his Saints and likewise confirme vs in the faith of Iesus Christ and further animate vs patiently to endure whatsoeuer tribulations for Christ his sake The Apostle himselfe would not no doubt reioyce simply in his suffering and death but in that onely thereby God should be glorified and Gods children strengthened So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants and racked and martyred but in that God vouchsafeth thus to conforme them to the image of his sonne and to make their bloud the seede of the Church so that thereby both the faith of them that are already in the Church is confirmed and others likewise are brought vnto the faith Here only wee are to looke to this caueat that we do not iudge of a martyr only by his suffering but further by the cause of his suffering For not the suffering but the cause of his suffering makes him a Martyr If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome And in his death we are so to reioyce as already ye haue heard Thus farre of the reasons enforcing obedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde LECTVRE XXXIX PHILIP 2. Verse 19.20 And I trust in the Lord Iesus to send Timotheus shortly vnto you that I also may be of good comfort when I know your state c. AND I hope in the Lord Iesus In this latter part of this Chapter the Apostle his desire is to comfort the Philippians and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation as it appeareth they did ex vers 15. but that they should grow forward from grace vnto grace that when hee should heare of them he might heare of them to his comfort To comfort them therefore he 1. promiseth to send Timothy vnto them a man whom themselues knew to bee a faithfull minister of Christ Iesus and to loue them sincerely 2. He putteth them in hope of his owne comming shortly after vnto them 3. He telleth them that now he sendeth their faithfull minister Epaphroditus vnto them and the causes why By all which things as the Philippians were iustly to be comforted so were they so many caueats to warne them that neither Timothy nor hee nor Epaphroditus might finde any cause of griefe or discomfort amongst them when they should come vnto them In his promise to send Timothy vnto them I note 1. his promise to send him 2. the reason why he sent him rather then any other In his promise 1. I note the holy limitation thereof 2. The promise 3. The end of sending him Touching the 1. Paul doth not absolutely promise to send Timothy vnto them but saith he I hope in the Lord Iesus c. It is to bee vnderstood that at this time when the Apostle wrote these things he was in prison at Rome where Timothy ministred vnto him and serued him in such things as he needed Now it seemes he was in hope shortly to bee deliuered out of prison and then his certaine resolution was first to send Timothy vnto them and then shortly after himselfe to come vnto them But how the Lord would dispose of these things he knew not Onely hee knew that the heart of Nero who had cast him in prison was in the hand of the Lord Iesus to dispose of as seemed best to his godly wisedome and so he loued them that he hoped the Lord Iesus would deliuer him out of prison and bring him vnto them Because therefore he knew not certainely how it would please the Lord to dispose of these things hee doth not absolutely promise to send Timothy vnto them but inasmuch as his loue to them made him to hope the best hee saith I hope in the Lord Iesus c. The lesson which hence wee haue to learne is this in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus not resolutely to set down this or that will I doe but with these or the like conditions and limitations I
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
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
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
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
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
Peter saith of loue 1. Pet. 4.8 that it couereth the multitude of sinnes so it is true in this moderation and patience whereof we speake that it beares with and pardoneth many faults and offences of one man towards another likewise concealeth such faults and offences as secretly or through infirmitie are committed against God If then we will approue our selues to haue that patient mind which our Apostle here requireth we must not publish whatsoeuer fault of our neighbor we he are or know but such faults as either are not commonly knowne abroade or whereinto he hath fallen through infirmitie we must hide and couer them and so beare with them as to burie them out of the sight and speech of men A fourth rule which we must obserue is this when the faults of our neighbour are such as that they may iustly offend vs behouefull it is that we go vnto him and tel him his fault betweene him and vs alone and if thus he hearken not vnto vs then to call vnto vs one or two moe that his fault being here opened againe that which is amisse may be amended and he in the best sort that may be may be reclaimed Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs where he saith Mat. 18.15 If thy brother trespasse against thee he speaketh of priuate trespasses and wrongs for such as are publike and to the offence of the Church 1. Tim. 5.20 the Apostle would haue them rebuked openly but if thy brother trespasse against thee priuately giuing thee cause of offence go and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother and as Iames speaketh hast saued a soule from death and he repenting Iam. 5.20 thou art to forgiue him as Christ in another place warneth and if he will not vouchsafe to heare thee Luc. 17.3 to be sorie for his fault at thy priuate admonition but rather increase his stomack and stubburnnesse against thee then take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Otherwise if neglecting this rule of our Sauiour we shall vpon such occasions traduce him or breake out into intemperate heates against him how shall our patient mind be knowne vnto men For this is our patience and moderation that when we haue so iust cause of offence we deale as mildly and quietly with our neighbour as may be first priuately conferring of things bâ—tweene our selues and then taking vnto vs one or two of our neighbours and friends which may heare and helpe to order things that are out of order And if we will approue our selues to haue that patient mind which here our Apostle requireth we must thus peaceably deale in matters wherein we haue iust cause of offence and in no sort traduce our neighbours or brethren or breake out into impatient heates against them A fift rule which we must obserue and the last which now I will note is this generally in matters of this life we must remit of that which in rigor might be done For if we shall thus stand vpon it that this we may do by right and this the law will beare vs out vnto what proofe hereby shall we make of our moderation and patient mind Gen. 9.6 The law saith Who so sheddeth mans bloud by man shall his bloud be shed Now who will commend the moderation of that Iudge that so oft as bloud is shed pronounceth sentence of death because in rigour of the words it may seem he may do that which indeed in the equitie of the law he may not And so it fareth with vs if in matters of this or that qualitie betwixt vs and our neighbours we shall alwaies do that which in extremitie of right it seemeth that we may and not moderate right by equitie who shall commend our moderation If we haue the losse we must sometimes sustaine it if we haue the wrong we must sometimes put it vp and for peace and vnities sake we must remit and yeeld of our right if we wil haue our moderation and patient mind to be knowne Moe rules might be added vnto these but let these for this time suffice And now I beseech you to thinke on these things and in your liues one with another to practise them that so your moderate and curteous and soft and gentle and patient mind may be knowne Beare one with another in such faults as are naturally in any of you and spare sometimes to speake or do that which anothers humor cannot brooke make not alwaies the worst of such words or deeds as haply might haue not the best construction and meaning but rather when in themselues they are either doubtfull or not altogether the best make the best of them and so construe them as they may be wel meant rather then as they might be il taken Be not hastie to publish whatsoeuer fault of your neighbour you heare or know but such faults as either are not coÌ„moÌ„ly known abroad or whereinto he hath fallen through infirmitie hide couer them as much as in you is burie them out of the sight and speech of men Traduce not one another nor breake out into inteÌ„perate heates one against another but in matters wherein ye may haue iust occasioÌ„ of offence one against another first priuately expostulate your matters one with another and if amends do not follow debate your matters one with another in the hearing of one or two of your neighbours and friends which may heare and helpe to order your matters Be not auerse from sitting downe sometimes with the losse and from putting vp sometimes the wrong but for the maintenance of peace and concord one with another remit and yeeld one vnto another that which in right sometimes ye might haue one of another that so your patient mind may be knowne vnto all And why should I need in many words at this time to exhort you vnto this moderation one towards another May not this day may not that holy table sufficiently exhort you here unto For vnlesse ye be patiently minded one towards another can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion or thankfully celebrate this day in remembrance of his resurrection To celebrate these holy mysteries worthily is not to come hither as to an ordinary table and here to eate and drink but to come hither prepared with all holy reuerence hauing examined our selues before as touching our faith in Christ Iesus whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes and of all other benefites of Christ his death and passion which in this Supper we desire for our further assurance to be sealed vnto vs and touching our repentance whether we be truly grieued in our soules for our sinnes against our God and fully purpose hereafter to
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
because they are things not principally intended The Apostle desireth to be loosed and to be with Christ to bee loosed why that he might be with Christ Whence I obserue that the death of Gods Saints is nothing else but a departure of the soule out of the body vnto heauen where Christ sitteth at the right hand of the Throne of God Hee which at the first coupled soule and body together in death parteth them asunder and taketh the soule vnto himselfe to bee where he is till in the resurrection hee couple them againe â—ogether neuer after to be parted asunder Whereof all the godly in Christ Iesus at all times haue beene so thorowly perswaded that alwayes in death they haue done and doe after the example of Christ Iesus commend their soules â—nto the hands of him that gaue them saying as he did Faâ—her into thine hands I commend my spirit Luk. 23.46 So wee reade that that holy Martyr Steuen when hee was stoned called on God and said Lord Iesus receiue my spirit Act. 7.59 And in death it is the very ordinary praier of all Gods Saints Wherein they plainly shew their thorow-perswasion that in death their soules are receiued by the Father of spirits into the heauenly habitations there to be ioyned vnto Christ Iesus Contraâ—riwise the death of the wicked and vngodly of the earth is nothing else but a departure of the soule out of the body vnto hell there to be with the Deuill and his Angels Examples of both we haue in the begger and the rich man Luk. 16.22 whose deaths vnto the one was the departure of his soule out of his body into heauen but vnto the other the departure of his soule out of his body into hell Or if the persons of these proue not strongly enough take for example the death of the two theeues which were hanged with our blessed Sauiour on the Crosse vnto the one of which Iesus said that that day hee should be with him in Paradise Luk. 23.43 but vnto the other that railed on him his death doubtlesse was a downfall into hell Is then the dissolution of Gods Saints a passage of the soule out of the body vnto heauen there to be with Christ Farre be it then from vs to thinke that the condition of the children of men and the condition of beasts is euen as one condition vnto them that when man dieth hee returneth wholly vnto the dust and hath no more fruit of all the trauels that hee hath taken vnder the Sunne Thus indeede sensuall man following onely the iudgement of his weake sense and of his owne blinde reason thinketh and saith As the one dieth so dieth the other man and beast haue all one breath and in death there is no excellencie of man aboue the beast all goe to one place all to the earth as all came from the earth But the spirit of God hath otherwise taught vs in his holy word for doth not the Lord say that he is the God of Abraham Matt. 22.32 of Isaac and of Iacob And doth he not say that he is not the God of the dead but of the liuing Abraham Isaac and Iacob then are not dead but liuing Liuing How In their soules with God Dead they are in respect of the separation of their soules from their bodies But forasmuch as the earthly house of their Tabernacle being destroyed they haue a building giuen of God that is an house not made with hands but eternall in the heauens 2 Cor. 5.1 as the Apostle witnesseth euen of all the Saints of God therefore they are still liuing in their soules with God in the heauenly habitations Howsoeuer then the bodies of men be mortall and in death goe downe vnto the dust whence first they came yet their soules are immortall and in death returne vnto the Father of spirits whence they came But what needs more to this purpose then that which here our Apostle saith In death the sonnes of men are loosed that is their soules are separated from their bodies Now if the soule were mortall as the body what needed any loosing of the one from the other Surely both should fall together and not the one bee loosed from the other if the condition of both were one Euen this then that the soules in death are loosed from the bodies of men sheweth that the soules are immortall Againe in death the Saints of God are loosed that they may be with Christ After death then they are with Christ not in body for that descendeth vnto the graue there to rest vntill the resurrection In soule then In death then the soules of Gods Saints passe out of the body vnto heauen there to be with Christ And therefore farre be it from vs to thinke that in death as of beast so of man there is vtterly an end and an entire returne vnto the dust And yet so we liue a great many of vs as if we made no other reckning for do we not a great many of vs passe our dwelling here without feare in chambering and wantonnes in gluttony and drunkenesse in striefe and enuying Doe we not euen glut ourselues with sporting and pleasure and sundry delights of the flesh and say let vs be merry and take our fils of pleasure while we are here for when we are gone then all the world is gone with vs. Surely if a man may coniecture by our dissolutenesse of life a great many of vs either thinke that in death there is vtterly an end of vs or too little thinke what remaineth after death Beloued wee are bought with a price let vs therefore glorifie God both in our bodies and in our spirits We may not liue vnto our selues nor giue our members weapons of vnrighteousnes vnto sinne but we must liue vnto him that died for vs and rose againe and giue our members seruants vnto righteousnesse in holinesse Let vs so liue that in our liues wee thinke of death and let vs know that if we die the death of the Saints we shall die to liue for euer with Christ but if otherwise our part shall be in that lake that euer burneth Againe this may serue for the confutation of that foolish dreame of purgatorie The soules of Gods Saints they are loosed in death from the body and being loosed are with Christ The soules of the wicked they likewise in death are loosed from the body and being loosed do as it is said of Iudas Act. 5.25 go to their owne place euen the place of the damned Where then is Purgatorie They that trouble the Church with this fancie tell vs that of them that die some are perfect and iust men and they go streight vnto heauen others are desperately wicked and they goe streight downe into hell and others are neither perfitly good nor thoroughly badde and for these are Purgatorie But I demaund them touching this third sort of men haue they faith or no They grant they haue but a weake
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
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him