good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
presented vnto your view the great mysterie of godlinesse euen God manifested in the flesh iustified in the spirit 1 Tim. 3.16 seene of Angels preached vnto the Gentiles belieued on in the world and receiued vp into glory He it is and he alone it is that is made of God vnto you wisedome and righteousnesse and sanctification and redemption that hee that reioyceth might reioyce in him Reioyce therefore in him and beware of such as teach you to reioyce in any thing but in him Thus ye see how this exhortation is partly a conclusion of that which went before and partly a ground and foundation of that which followeth The excuse which followeth is to meete with that conceit which the Philippians happily might haue vpon his often admonition First by word and now by writing to beware of false Apostles For thus the Apostle thought they might conceiue and thinke with themselues you haue often when you were with vs admonished vs of false Apostles and Teachers when you taught vs and preached vnto vs Christ Iesus you ceased not to warne vs to beware of such as would seeke to seduce vs from that truth which you taught vs and wee haue beene diligent so to doe neither haue we giuen place to any of their doctrines And therefore you needed not to haue troubled your selfe this admonition needed not to vs The Apostle therefore to meete with this telleth them that for him it is no griefe or trouble to him at all to write the same things vnto them which before hee had taught them by word of mouth and for them hee telleth them that it is a sure and a safe thing that they be often admonished of false Teachers that so they may be the more warie of them Thus much for the vnderstanding of these words Now before wee proceed any farther let vs see what obseruations we may gather hence For our vse and instruction The 1. thing which here I note is the maner how the Apostle doth exhort the Philippians which is in most milde and kinde and good sort speaking vnto them as vnto his brethren yea calling them his brethren not that they were his brethren naturally according to the flesh by carnall generation but his brethren in Christ begotten in one wombe of the Church the spouse of Christ vnto one God the father of our Lord Iesus Christ and father of vs all by one immortall seed the word of God through one spirit whereinto we are all baptized borne by spirituall generation not of bloud nor of the will of the flesh nor of the will of man but of God Exhorting then the Philippians whom hee had begotten in the faith vnto Christ by his ministerie hee speaketh vnto them as vnto his brethren in Christ most mildly and kindly and louingly So we see he doth in the second Chapter and twelfth verse where exhorting them to humilitie and obedience and to finish their saluation with feare and trembling hee speaketh thus vnto them wherefore my beloued as ye haue alwaies obeyed c. So in the next Chapter he ioyneth both these together and a great deale more and saith Therefore my brethren beloued and longed for my ioy and my crowne c. Most milde and louing exhortations And wherefore vseth hee such mildnesse in his exhortations vnto them No doubt the rather to winne them to hearken vnto him and vnto that whereto hee exhorteth them For as sharpe and bitter words often stirres vp striefe and anger so a soft tongue milde and louing speeches much auaile to effect that which a man desires Here then is a lesson for vs whom God hath set apart vnto the holy worke of his ministerie that we should not onely be carefull to instruct â—hem that heare vs in the wholesome words of truth but that a meeknesse also of spirit wee should exhort them vnto the things that belong vnto their peace A thing practised by Christ himselfe and practised likewise by the Apostles of Iesus Christ as by many places in the new Testament it may easily appeare Here then happily you will say vnto me how is it then that many of you are so sharpe and eager in speech how is it that ye follow not the practise of Christ and of his Apostles We are indeed sometimes sharpe wee come sometimes with a rodde as the Apostle speakes yea sometimes we bring an axe with vs and lay it to the roote of the tree to cut it downe that it may be cast into the fire sometimes we pluck vp and roote out and throw downe sometimes wee strike and wound and kill and herein wee follow the practise of Christ and of his Apostles Would it not seem a sharp speech vnto you if we should lift vp our voices and crie Mat. 12.34 Ioh. 8.44 O generation of vipers how can ye speake good things when yee are euill or if â—e should say ye are of your father the Deuill and the lusts of your father ye will doe or if we should say ye fooles Luc. 11 40.42.43 c. did not hee that made that which is without make that which is within also or if we should come with woe vpon woe vnto such and such men And yet speaking thus we should speake no otherwise then our Sauiour Christ did Did not the Apostle likewise vse sharpe peaches vnto the Galathians when he said vnto them Galat. 3.1.3 O foolish Galathians who hath bewitched you that yee should not obey the truth are ye so foolish that after ye haue begunne in the spirit yee would now be made perfit by the flesh And did not Iames likewise vse great sharpnes boldnes of speach against richmen saying Iam. 5.1.2.3.4.5.6 Go to now ye rich men weepe and houle for your miseries that shall come vpon you c. ye haue liued in pleasure on the earth and in wantones ye haue nourished your hearts as in a day of slaughter ye haue condeÌ„ned killed the iust and he hath not resisted you therefore we be sometimes somewhat rough and sharpe ye see we do not therein swarue from the rule and practise of Christ or his Apostles Eccles 3.1.3 To all things saith the Preacher there is an appointed time and a time to euery purpose vnder the heauen A time to slay and a time to heale a time to breake downe and a time to build c. So I say there is a time to bee rough and sharpe and there is a time to be milde and gentle there is a time to strike and wound and there is a time to comfort and to heale The same God that came in a soft and still voice vnto Eliah 1 Reg. 19.12 Num. 16.32 Leuit. 10.2 and not in the earthquake not in the fire came vnto Korah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire and the one sort were deuoured by the earthquake and the other sort by the fire When men are hardened in sinne and will
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
which Paul preached vnto them were so as he preached For they hauing receiued the Scriptures in credit before were so to accept of those things which Paul preached vnto them if they were consonant to the holy Scriptures according to that of the same Apostle Gal. 1.9 If any man preach vnto you otherwise then that ye haue receiued let him be accursed then that ye haue receiued 1. Then that which God had promised before by his Prophets in the holy Scriptures as the same Apostle speaketh And as the men of Berea did Rom. 1.2 so wee read he willed the Thessalonians to doe where he said vnto them trie all things 1 Thes 5.21 and keepe that which is good where it is plaine by vers 12. that he speaketh not onely to the Pastors but also to the flocke So the Apostle Iohn in his Epistle vnto the faithfull dispersed Iewes saith dearely beloued belieue not euery spirit 1 Ioh. 4.1 but trie the spirits whether they are of God for many false Prophets are gone out into the world Where the Apostle deliuereth a generall doctrine that concerneth euery one of the faithfull as he will auoide the seducing and deceits of false Teachers which is that euery man should trie by such rules as the Scripture setteth downe who is a true or false Teacher which is true or false doctrine And therfore we see that the Apostle rebuketh the Galathians very sharpely because they had giuen place vnto false Apostles which corrupted the pure doctrin of Christ Gal. 3.1 and had suffered themselues to be seduced by them By which his sharpe reproofe of them hee plainely sheweth that they should haue tried and examined the doctrine which those false Apostles brought by that which he had taught them and so reiected that which was not agreeable vnto wholesome doctrine And what else meane those often admonitions in the Prophets vnto all the Iewes to beware of false Prophets Ier. 23.16 heare not saith Ieremy the words of the Prophets that prophecie vnto you and teach you vanitie they speake the vision out of their owne heart and not out of the mouth of the Lord heare them not How then Esa 8.20 what is to be done Esay telleth thee To the law and to the testimonie if they speake not according to this word it is because there is no light in them This then is to be done when the false Prophets and Teachers speake vnto you heare them not so as to rest on what they say but so heare them as that yee examine them by the law and by the testimonie and if they speake not according to this word surely they haue no knowledge but are blinde leaders of them and so account of them Thus then both by the commendable example of the men of Berea and by the precept of the Apostles Iohn and our Apostles and by the sharpe reproofe of the Galathians and by the warrant of the Prophets it doth and may appeare that euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their teachers doctrine be true and so to reiect whatsoeuer they finde not agreeable to the Scriptures Yea but it will be said that this were to make the sheepe iudges of their shepheards and the people to controll their Ministers No not so but the people must heart their Ministers and obey them and be ordered by them which they will the more cheerefully doe when by searching the Scriptures they shall finde their Minister and Teachers doctrine to be the doctrine of the holy Ghost and not the inuention or tradition of men If the teachers bring not the truth thus their errors will indeed be descried and no reason that when they bring not the truth their doctrine should be receiued as sound and good But if they bring the truth by this search of the scriptures the truth which they bring is with the greater lacritie reuerenced and embraced and themselues the more honoured and esteemed Learne ye then men and brethren to make this vse of this doctrine 1. To beware of such as teach you otherwise then now we haue taught you Beware of such as will tell you that yee are not to meddle with the sense of the Scripture or to iudge of such doctrine as ye heare whether it be true or false but yee are onely to trie the spirits by taking knowledge of them to whom God hath giuen the gift of discerning spirits and by obeying the Church to whom Christ hath giuen the spirit of truth and this Church say they is the Church of Rome By this that ye haue heard ye see that such are false Teachers deceiuing and being deceiued 2. Learne hence to be diligent in reâ—ding and in hearing the Scriptures that so ye may be able to trie the spirits Ioh. 5.39 In the Scriptures as saith our Sauiour wee thinke to haue eternall life and by meditating therein wee shall easily skill of those that would lead vs out of the right way that guideth to eternall life Let vs therefore exercise our selues in the doctrine of the Gospell of Iesus Christ which we haue receiued and let vs marke them diligently which cause diuision and offences contrarie to the doctrine which we haue learned and let vs auoid them yea if any come vnto vs and bring not this doctrine 2 Ioh. 10. let vs not receiue him nor bid him God speede let vs haue no familiarity with him but let vs abandon all fellowshippe with him The 2. thing which here I note is the Apostles often iteration of this caueat vnto the Philippians admonishing them agaâ—ne and againe euen three times to beware of false Teachers Whence we may obserue how needfull a matter it is for vs to take heed of false Teachers which seeke to seduce vs from that doctrine which wee haue learned in the Gospell of Christ Iesus Which thing as this often iteration of this caueat may confirme vnto vs so this circumstance also euen in this matter that the Apostle hauing often before by word of mouth warned them of false Teachers yet aduentured the reproofe if they should blame him for warning them againe by writing Againe when our Apostle tooke his last farewell of seeing the Ephesians any more how carefully did he warne them of false Teachers Take heede saith hee Act. 20.28 29.31 vnto your selues c. For I know this that after my departing shall grieuous wolues c. Therefore watch and remember that by the space of three yeares I ceased not to warne euery one both night and day with teares He beginnes with take heede vnto your selues hee ends with watch and remember c. as if this taking heede of false Teachers were a thing most needfull for them to be diligent in And our Sauiour Christ Mar. 8.15 Take heed and beware of the leauen of the Pharises and of the leauen of Herod Where willing his Disciples to beware of the contagious
doctrine of those that laboured to subuert his Gospell the word of our saluation he satisfieth not himselfe with saying take heede or beware but for the better impression of his caueat he ioyneth both together and saith take heede and beware In which places the very carefull admonitions of our Sauiour Christ and of our Apostle expressed by so many ingeminations sometimes of beware beware beware some times of take heed watch and remember sometimes of take heede and beware doe most euidently shew what a needfull thing it is for vs to take diligent heede of false Teachers least any of vs bee seduced by their inticing speeches from that doctrine which wee haue learned in the Gospell of Christ Iesus And sure it is a thing no lesse needfull for vs now then at any time heretofore it hath been to beware of false Teachers For haue we not now many euery where which creepe into houses 2 Tim. 3.6 and lead captiue simple women laden with sinnes and led with diuers lusts haue we not now many euery where which compasse sea and land to make one of their profession Math. 23.15 so to make him twofold more the childe of hell then they themselues are haue we not now many euery where by whom the way of truth is euill spoken of and such as with fained words would make marchandize of your soules haue we not now men arising euen of our owne selues and speaking peruerse things to draw disciples after them yes my brethren Rome and Rhemes sweare many and send them vnto vs as to draw vs from our allegiance vnto our Soueraigne so to corrupt our sincere mindes with their poysoned doctrines And these wander vp and downe secretly and in corners speaking euill of the way of truth and leading back againe as many as they can vnto the abominations of Egipt Againe others there are arising of our selues who whether seduced by others or through malecontentednesse or by the iust iudgement of God blinded that they cannot see the light or howsoeuer else bewitched but many others are euen arising of our selues who priuily sow cursed tares in this field of the Lord who first closely slaunder the truth and the most godly and Christian professors thereof and then afterward closing in farther with you draw you on by little and little till at length be drunke with the cuppe of their fornications Many such I say there are amongst vs and therefore very needfull it is for vs to take heed and beware of them Yea but how shall we know them they professe Christ and the same Apostolique Creed with vs they admit the Canonicall Scriptures as we doe they say they condemne idolatrie and superstition as we doe how then shall we know them They come indeed in sheepes clothing but inwardly they are rauening wolues by their fruits yee shall know them They may well be called as these false Teachers among the Philippians dogs euill workers the concision For my 3. note therefore and obseruation from these words I will briefly hence gather certaine notes whereby yee may know and discerne false Teachers LECTVRE L. PHILIP 3. Vers 2.3 Beware of Dogges beware of euill workers beware of the concision For we are the circumcision which worship God in the spirit c. IN this exhortation or caueat in that the Apostle noteth these false Teachers which were crept in amongst the Philippians by the name of dogs of euill workers and of the concision I obserue certaine notes whereby to descry and discerne false Teachers euen such as it is very needefull for vs to take heede of and to beware 1. Therefore it is a note of false Teachers euer like dogs to be barking and snarling against the truth and against the professors thereof For this they take of dogs euen vpon no reason to be barking and they thinke the field halfe wonne if they can fasten any slaunder vpon the truth or vpon those that haue beene or are chiefe professors thereof If this in this place of our Apostle be not happily enough to satisfie some touching this note of false Teachers the Apostle Peter also giueth the very same note of false Teachers where hee saith That as bruit beasts led with sensualitie 2 Pet. 2.12 and made to be taken and destroyed they speake euill of those things which they know not euen of the way of truth which they know not and of the Profâ—ssors thereof whom they cannot brooke Such were those false Teachers that troubled the Church of Corinth both calling into doubt a chiefe article of our faith the resurrection of the dead and likewise speaking very contemptibly of the Apostle Paul himselfe traducing him vnto the people as one rude in speech and one that had no gifts of knowledge or of wisedome as we may plainely see by his first Epistle to the Corinthians Marke then I beseech you who now at this day they are that speake euill of the way of truth and of the Professors thereof Who are they now that tell you that the Scripture conteineth not all thingâ— necessarie to be belieued to saluation that tell you that the holy Scriptures though truely translated into vulgar tongues may not be read indifferently of all men for feare of great harme that may ensue thereupon Who are they now that tell you that the reading of the Scriptures is the very bâ—ne of religion and vertue and good life among vs Do not these speake euill of the way of truth euen of the holy word of truth Againe who are they now that fill their mouthes with as bitter words and odious speeches as out of their malicious hearts they can against Luther Caluin Martyn Beza and the like Who are they now that speake so contemptibly against the Ministers of the Gospell as that they fill your eares with all mannes of euill sayings against them Whosoeuer euer they be that thus speake euill of the truth and of the Professors thereof they haue a marke of false Teachers Marke them therefore diligently and beware and take heede of them A second note of false teachers it is like dogges principally to respect their bellies and more to serue their owne bellies then the Lord Iesus Christ for this they take of dogges to be so rauenous and greedie for the bellie as that through couetousnesse with fained words they make merchandise of mens soules This note of false teachers our Apostle also giues in the epistle to the Romans here hauing exhorted the Romans to beware of false Apostles and Teachers he giueth them this note to know them by They that are such saith he Rom. 16.18 serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering deceiue the hearts of the simple They serue their owne bellies that is they seeke their owne gaine and respect their owne aduantage in their profession of religion And the Apostle Peter likewise giues the same note of them where he saith that they haue hearts exercised with
couetousnesse 2 Pet. 2.14 3. through couetousnesse making marchandise of mens soules Such a one was Balaam of whom the Apostle Peter saith in the same chapter that he loued the wages of vnrighteousnes Such were those of whom Esay speaketh Esa 56.11 that they were greedie dogges which could neuer haue enough Such were these among the Philippians whose God as the Apostle saith was their bellie Marke then who now at this day they are that through couetousnesse would make marchandise of your soules Who are they now that set on sale the forgiuenesse of your sinnes and the kingdome of heauen for money Who are they now that vnder colour of long praiers deuoure widowes houses that for such or such lands such or such summes of money such or such releefe vnto such or such places will promise you to say so many praiers for so many dayes or yeeres for you or for your friends Who are they now that make gaine godâ—inesse and doe all that they doe in deede and an truth for the maintenance of their state and of their bellies Erasmus when hee was asked by Fredâ—ricke Duke of SAXONIE his iudgement of Luther said that there were two great faults of his one that hee medled with the Popes Crowne another that hee medled with the Monkes bellie Erasmus his meaning was that those two things they were most of all carefull for and therefore could not endure the medling with them Doe not such like dogges serue their bellies and through couetousnesse make marchandise of you Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of dogges of barking and greedie dogges My next two notes I gather from that that these false teachers are called euill workers A third note therefore of false teachers it is so to teach the necessitie of workes vnto saluation as to make them ioynt workers with Christ of our saluation as if our saluation were not by Christ alone but by the workes of the Law also True it is that we must walke in those good workes which God hath ordained vs to walke in â—pâ— 2.10 or else wee cannot be saued but yeâ— by grace are wee saued through faith 8.9 not of workes lest any man should boast himselfe To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or saued is a note of false teachers Which thing also our Apostle witnesseth in another place Gal. 5.4 where he saith that such make the grace of God of none effect Such were those that had bewitched the Galatians whose doctrine in his epistle vnto them he doth at large confute and sheweth that wee are iustified onely by grace through faith in Iesus Christ and not by the workes of the Law Such also were those that were crept in amongst these Philippians whom in this chapter he confuteth shewing that Christ alone is our righteousnesse and that wee haue no righteousnesse of our owne at all by any workes of the Law Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud but by workes also Who are they now that tell you that not by Christ his merits alone but by the merit of our owne workes also wee gaine heauen and that not to our selues alone but to others also Who aâ—e â—hey now that tell you that together with Christ good workes must be ioyned as workers together with him of our iustâ—fication and saluation Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workes making those workes which as they are done according to the Law are good workes by this peruerse doctrine euill workes A fourth note of false teachers it is like vnto vnfaithfull workmen in the Lord his vineyard to teach for doctrines mens precepts and traditions of men For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard that either in stead of the word or at least together with the pure seede of the word they sow mens precepts and traditions of men Our Sauiour noteth it in the enuious man that he sowed tares among the wheat Mat. 13.28 Mar 7 7. and it is notable in all his brood Such were those Scribes and Pharises that we reade of in the Gospell of whom it is said that they taught for doctrines the commandements of men Whereupon our Sauiour told them that they worshipped him in vaine Marke then who now at this day doe thus resemble vnfaithfull workmen in the Lord his vineyard Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures Who are they now that fill your eares with traditions of the Apostles as they say and traditions of the Church as they say making them euen of equall authoritie with the writings of the Apostles Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures the rule of faith Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine and giue equall authoritie to the written word and to vnwritten traditions Doe not such shew themselues to be of the brood of the enuious man Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workers working vnfaithfully in the Lord his vineyard Now from this also that these false teachers among the Philippians were called the concision arise two notes whereby to discerne false teachers A fift note therefore of false teachers it is like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ and to cut themselues from the vnitie of the Church for this they take of the concision that as they cut themselues from the vnitie of the Church and caused diuision in the Church by vrging the circumcision of the flesh which the Church had done with so commonly false teachers rent the vnitie of the Church and cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue This note of false teachers our Apostle also giues elsewhere where hee saith Marke them diligently which cause diuisions and offences contrary to the doctrine which yee haue learned Rom. 16.17 and auoid them Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it who by their ambition brought in such factions and schismes and dissensions into the Church 1 Cor. 1.11 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof Marke then who now at this
the head should disdaine to direct the steps because it is aboue the foot The father of the childe that was possessed with a dumbe spirit saw no doubt his owne weaknesse to be great when our Sauiour said vnto him If thou canst beleeue Mar. 9.23 all things are possible to him that beleeueth Yet he fainted not but holding on a good course hee said Lord I beleeue helpe mine vnbeleefe 24. And our holy Apostle knew right well how strong he was in the spirit and how he abounded in the graces of the spirit yet hee disdained not to become as weake vnto the weake 1 Cor. 9.22 that he might winne the weake and gaine them vnto Christ And both these marched in their ranke and fought well inasmuch as the weake fainted not because he was weake nor hee that was strong disdained not the weake because he was strong Let no man therefore be discouraged or faint because he is weake and vnable to runne with the formost Some in marching forward must be before and some behinde Let not him that is behinde faint but march forward Let him march after the rule prescribed him by his Generall let his word be a lanterne vnto his feet and a light vnto his paths to direct his going in the way of his commandements To haue strength to runne with the formost is a great grace of God and to bee sought after by all manner praier and supplication in the spirit But if thou walke forward in that weaknesse of thine according to the measure of grace that is giuen thee by the rule which thy God hath prescribed thee this shall bring thee peace at the last and guide thee vnto the hauen where thou wouldest be Let not thine heart therefore bee troubled nor feare In what weaknesse soeuer it is that thou walkest blesse thy God that hath set thee in the way and proceed as hee giueth grace in the way LECTVRE LXVII PHILIP 3. Verse 17. Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample For many walke c. NOw the Apostle goeth forward and hauing before proposed his owne example vnto the Philippians thereby both to instruct their vnderstanding in matters of doctrine and likewise to stirre them vp vnto all holy desires in the whole course of their life now he exhorteth them to follow his example and the example of such as he is that in him they may haue a patterne to rectifie their iudgements in the truth and to follow after Christian perfection in all holy conuersation of their life Here then first wee haue the Apostles exhortation vnto the Philippians secondly certaine reasons to moue them to hearken vnto his exhortation The exhortation in these words Brethren c. The reasons in the verses following vnto the end of the chapter His exhortation consisteth of two parts first that the Philippians would be followers of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doth the word simply signifie followers but that they would bee followers â—ogether of him Which may haue a double meaning either â—hat they would all with one mind and with one heart iointly â—ogether follow his example or else that as other Churches which hee had planted in the faith followed his example so â—hey likewise together with them would follow his example Howsoeuer that be meant it is cleere that the Apostle would haue the Philippians to looke at him and as they had heard him to be minded and seene him to walke so he would haue â—hem to follow him in wholesomenesse of doctrine and integritie of life Hee knew that examples as ordinarily they are wont to doe with men might much preuaile with them Lest therefore they should happily be drawne away by the examâ—ples of the false teachers hauing it may be a greater shew of holinesse in their life then they had soundnesse of iudgement in the truth he draweth them vnto his owne example and exhorteth them to be followers of him The second part of his exhortation is that they would follow the example of them that were like vnto him being so minded towards the truth as he was and walking so in holy conuersation of life as he did For vnto the former part of his exhortation that they should be followers of him there might happily exception be taken that he was much absent from them that hee was now in prison that it was hard to tie them to the imitation of one man to one mans example Hee doth not therefore tie them to the imitation of himselfe alone but hauing exhorted them to be followers of him he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looke on them with a diligent eye vnto them as vnto the marke whereat yee shoot which walke so so soundly grounded in the truth and so earnestly endeuouring after Christian perfection in this life as yee haue vs for an ensample in whose doctrine is nothing but pure in whose life is nothing but holy So that he allowes them to follow the example of other then himselfe but with all hee doth not leaue it vnto their choice to follow whom they will but markes them out what manner of men they should chuse for examples to follow namely such as were like him and such as of whom they might truly say he walke so hee embraceth the same truth and ordereth his whole life as our Apostle did The summe then of his exhortation is as iâ— he had thus said Brethren ye haue heard and know how I am minded towards the truth and how I follow hard towards perfection in my life Bee yee followers of mee in both these things and walke so as yee haue mee for an ensample Neither doe I tie you only to my selfe to follow mee but looke who they are that walke so shewing themselues an ensample of good workes with vncorrupt doctrine with grauitie integritie and with the wholesome word which cannot be reproued as yee haue mee for an ensample and looke diligently on them and follow them as they follow mee and both of vs Christ Which being the meaning of these words in this exhortation let vs now further see what notes wee may gather hence for our vse and instruction The first thing which I note is that the Apostle would haue the Philippians to follow the example not of whomsoeuer each man in his priuate fancie did best like of but of him and of such others as walked so as they had him for an ensample Whence I obserue that in the course of our Christian walking wee are to follow the example of such as by their holy walking shew plainly that they haue beene brought vp in the schoole of Christ and that they are the faithfull children of God An ordinary thing it is for men to looke at the example of others and so to walke as they haue others for example for the example of others going before vs is a great inducement vnto vs to doe the like whether the thing
My brethren saith the Apostle be not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding be of a ripe age The Apostle had before signified his owne minde of praying and speaking in strange tongues without vnderstanding and in a knowne tongue with vnderstanding therein taxing their too great admiring of strange tongues and too little regard of knowledge and vnderstanding Now in effect hee tells them that therein they are like vnto little children which if they see faire and great and coloured letters in a booke are in great loue with the letters but care not for the sense and vnderstanding of the words But he exhorteth them be not children in vnderstanding as if he should haue said Children indeed care not for vnderstanding but it may not be so with you yee were children sometimes and cared not for vnderstanding and yee were children sometimes and but yong in vnderstanding and knowledge but yee may not be so still but yee must grow to be of a ripe age in vnderstanding yee must increase in knowledge as in yeeres yee doe increase And lest they should say that Christ would haue them to be like vnto little children he preuenteth that Mat. 18 3. and tells them that he would haue them to be like vnto little children concerning maliciousnesse but concerning knowledge and vnderstanding he would haue them to be no children but of a ripe age So that hence we see that our care is to be that we be not children but men of a ripe age touching vnderstanding .i. that wee may increase and grow forward more and more in knowledge euen from knowledge to knowledge To the like purpose is that of the Apostle where he saith Heb. 6.1 Leauing the doctrine of the beginnings of Christ let vs be led forward vnto perfection He had in the end of the former chapter somewhat sharply told the Hebrewes that when as concerning the time they ought to be teachers yet they had neede to be taught the very principles of the word of God Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion but that they would goe forward from perfection to perfection and abound more and more in knowledge We may not then be as idle loyterers which spend their time and profit not but as our time spent in the schoole of Christ doth require of vs so must our profiting be in the knowledge of his will out of his word Yea looke into our owne practise and we shall finde our owne iudgment to be such If wee haue children and set them to their books we looke that according to their time spent thereat their profiting should be and that they should increase in knowledge and learning as they grow in yeares and in time spent at their booke and if they doe not so profit we take them from the schoole and set them to some other thing So that by our owne iudgement so many of vs as are taught in the schoole of Christ we should increase in the knowledge of Christ and as we spend more and more time in the schoole of Christ so should wee abound more and more in the knowledge of Christ and if we doe not so by our owne iudgements we are to bee excluded as non proficients out of the schoole of Christ And what then becomes of vs Nothing then to set vs vnto but as it was said to the vnprofitable seruant Cast that vnprofitable seruant into vtter darknes there shall be weeping and gnashing of teeth Matth. 25.30 so shall it be said to such non proficients cast that non proficient scholar into vtter darknes there shall be weeping and gnashing of teeth This then first may teach vs to beware of that leauen of theirs that would haue vs misled vp in ignorance and beare the world in hand that ignorance is the mother of deuotion For such a brood of Sathan there is as will tell you that the Scriptures are darke and hard to be vnderstood and perilous to bee read that will highly commend your modestie if yee presume not to read the Scriptures that will tell you it is enough for you to beleeue as the Church beleeueth though yee know not how to giue account of your faith that will allow well of learning nothing and after many yeares to be neuer the wiser in a word that will the sooner suspect you of heresie the more knowledge yee haue in the Scriptures Such are they that would haue praying singing reading and all other rites of the Church done in a strange language that would haue vs barred from the reading of the Scriptures in a knowne tongue that would haue none but great Clerks and Diuines seene in the Scriptures But what saith the Holy Ghost Search the scriptures saith our blessed Sauiour Ioh. 5.39 for in them yee thinke to haue eternall life and they are they which testifie of me Grow saith Peter vnto the Church in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ And our Apostle Let the word of Christ dwell in you plenteously in all wisdome Col. 3.16 And in this place his praier is for the Church of Philippi that they may abound more and more in knowledge Now what can be more contrary and repugnant vnto other then this doctrine of the Holy Ghost vnto that doctrine of theirs Our blessed Sauiour sets vs vnto the Scriptures to search them and they would not haue vs to presume to read the Scriptures The Apostle Peter would haue vs to grow in the knowledge of our Lord and Sauiour Iesus Christ and they would not haue vs looke into the scriptures lest we fall into heresies Our Apostle would haue the word of Christ to dwell in vs plenteously and they would haue vs onely to beleeue as the Church beleeueth and care not though we know not how to giue account of our faith Our Apostle would haue vs to abound more and more in knowledge and they tell vs that ignorance is the mother of deuotion See then whether there be not cause to beware of them and to bid fie vpon the beast that speaketh so presumptuously against the word of God As the Apostle saith vnto the Galatians touching the false Apostles they desire to haue you circumcised Gal. 6.13 that they might reioyce in your flesh so I say vnto you touching these false Apostles they desire to haue you close shut vp in ignorance that they may lead you blindfold at their pleasures into all their deuilish errors and that they may reioyce in their aduantage by your ignorance Beware therefore of them and hearken not vnto them lest if yee erre in your hearts because yee know not his waies through your ignorance in the scriptures he sweare as sometimes he did vnto the Israelites in his wrath that yee shall neuer enter into his rest euen to the heauenly Canaan whereof that
a zeale of the law that the Iewes submitted not themselues vnto the righteousnesse of God but their zeale was not according to knowledge Rom. 10.2 as the Apostle sheweth where hee saith I beare them record that they haue the zeale of God but not according to knowledge So in our loue we may doe good vnto those and shew kindnesse vnto those to whom wee ought not if our loue bee not grounded on knowledge and in all iudgement And this was it which the Apostle taxed in the Galathians Gal. 4.18 where hee said It is a good thing alwaies to loue earnestly in a good thing That they loued and loued earnestly he misliked it not nay It is a good thing saith he to loue earnestly But that their loue was not in knowledge and iudgment that he misliked They encreased in loue towards thē that seduced them and abated their loue towards him that had taught them the truth This he misliked and therefore tolde them that it was a good thing to loue earnestly alwaies in a good thing We must loue but wee must know that the thing we loue is good that the person whome we loue is good And therefore our loue must abound in knowledge and in iudgement This then serueth to condemne our great carelesnesse in making choise on whome wee set our loue and vnto whom we doe good and performe duties of loue Our loue should abound in knowledge out of Gods word whom to loue and in iudgement to performe the duties of loue to whome wee ought But commonly wee care not where we cast our loue but as he fits our humor so commonly wee cast our loue vpon him If hee will bowze and drinke with vs if he will game and play with vs if he will curse and sweare with vs if he will play the good fellow and runne to the diuell with vs then wee will loue him and what wee can wee will doe for him Neither can it bee that they should bestowe their loues better who themselues are no better Nay where better graces are yet is there no better choyce of our loue We commonly looke rather how he sutes our affections and likings whom we would loue and fancie then how he is beautified with the graces of Gods spirit how well he is grounded and stablished in the faith And howsoeuer he be scarce sound in the faith yet if he sute our affectiōs likings we grow to more entire loue w th him then with others more to beloued If this beloued haue beene a fault in any of vs let vs learne hereafter to reforme it and let our loue abound more and more in knowledge and in iudgement Let vs know out of the word whom we ought to loue and vnto whome wee ought to doe good and let vs loue them and do good vnto them Let neither our knowledge bee without loue nor our iudgement without loue neither let our loue be without knowledge or iudgement Let vs abound more and more in loue and in knowledge and in iudgement and let our loue abound more and more in knowledge and in all iudgement LECTVRE XI PHILIP 1. Verse 10. That yee may discerne things that differ one from another that yee may bee pure and without offence vntill the day of Christ NOw hauing spoken of the Apostles praying for the Philippians and of the things for which his prayer vnto God for them was namely for their encrease in loue in knowledge and in iudgement that their loue might abound more and more in knowledge and in iudgement it remaineth now that we speake of the ends wherefore the Apostle prayed for the Philippians encrease in these graces set downe in these words That yee may discerne c. That yee may discerne c. The first end wherefore the Apostle prayed for the Philippians that they might abound more and more in knowledge and in all iudgement was that they might discerne things that differ one from another that is by their knowledge out of the word and by their iudgement out of their owne experience they might discerne betweene good and euill vertue and vice false and true Apostles corrupt and vncorrupt doctrine and so might follow the good and fly the bad The same phrase of speech that is heere vsed is also vsed in the Epistle to the Romanes though not so translated in our English Bibles there Rom. 2.18 as here Behold saith the Apostle there thou art called a Iewe and restest in the law and gloriest in God and knowest his will and allowest the things that are excellent Thus it is there translated and read as also some translate the phrase here in this place reading thus That ye may allow the things that are excellent But in that place to the Romanes the reading in the Margent is better then the reading in the Text and is all one with the reading here vsed in this place of our Apostle howbeit the matter is not great whether reading we admit both comming much to one for whether wee reade thus That yee may discerne things that differ the meaning is that vpon triall they might allow the things that are excellent or thus That ye may allow the things that are excellent the meaning is that vpon the discerning of things that differ they may allow the things that are excellent But I follow the reading as in this place we haue it The first thing then which heere I note is the end wherefore the Apostle prayed for the Philippians that they might abound in knowledge and in all iudgement and it was that they might trie and discerne things that differed right from wrong truth from error religion from superstition c. that being able to put a difference betweene them they might allow and follow that which were good that which they ought Whence I obserue the end wherefore all Christians ought to labour for encrease in knowledge and in all iudgement and that is that they may discerne things that differ good from euill right from wrong truth from error religion from superstition c. that so they may be pure and without offence vntill the day of Christ c. For therefore are we to follow after knowledge that we may know what is good and what is euill what is truth and what is error and may be able to trie the spirits and to put a difference between things that differ one from another and therefore are we to labour after a sound iudgement through a feeling experience in our owne soules of the truth of those things which wee are taught out of the word that hauing our wits exercised to discerne both good and euil we may be pure and without offence c. This place of our Apostle is proofe pregnant enough to this purpose where yee see that the Apostle in his loue toward the Philippians praied for them that they might abound in knowledge and in all iudgement to this end that they might discerne c. And wherefore is
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
dwelleth the loue of God in him As if the Apostle should haue said Whatsoeuer shew this man makes the loue of God dwels not in him neither he loueth God nor God loueth him Men and brethren what should more stirre you vp vnto this holy worke of releeuing of Gods poore Saints a thing so needfull now to be vrged and pressed what I say should more stirre you vp vnto it then this which hath already beene said It is a worke of Christ which Christ commandeth which hee loueth and liketh which Christ highly rewardeth and vnmercifulnesse to the poore he hateth and detesteth As euery man therefore wisheth in his heart so let him giue vnto the poore Saints not grudgingly or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 If it be a worke of Christ it well beseemeth thee if thou be a Christian if he haue commanded it it stands thee vpon to obey it if he loue and like it thou hast great cause to moue thee to it if for his mercies sake he reward it thou hast great reason to be occupied in it and if he so hate the neglect of it it behoueth thee not to be negligent in it As therefore euery man hath receiued of the Lord so let him be ready to giue according to that he hath Hee that hath mercy on the poore Pro. 19.17 lendeth vnto the Lord and the Lord will recompence him that which hee hath giuen And blessed is hee saith Dauid Psal 41.1 that considereth the poore and needie the Lord shall deliuer him in the time of trouble Consider what I say and the Lord giue you a â—ight vnderstanding in all things and fill your hearts full of all knowledge that yee may abound in euery good vnto the glory of God the Father to whom with the Sonne and the holy Ghost c. Laus omnis soli Deo THE THIRD CHAPTER LECTVRE XLVIII PHILIP 3. Vers 1.2 Moreouer my brethren reioyce in the Lord. It grieueth me not to write the same things vnto you and for you it is a sure c. THe holy Apostle hauing in the first chapter of this Epistle first signified his good minde towards the Philippians by retaining them in perfect memorie by his longing after them all from the very heart roote in Iesus Christ and by his praying for them and hauing afterward exhorted them that they should not shrinke for his imprisonment because thereby the Gospell was confirmed and not diminished In the second Chapter as we haue heard he first exhorted them vnto humility that putting apart all contention and vaine glory they would haue euen the same minde that was in Christ Iesus who being God humbled himselfe to be man and became obedient to the death euen the death of the Crosse and was therefore highly exalted c. 2. Hauing grounded certaine exhortations vpon that example of Christ his humilitie and obedience as 1. That they would runne forward in that race of righteousnesse wherein God had freely placed them through Iesus Christ making an end of their saluation with feare and trembling and then that they would doe all things with their neighbours without murmuring and reasonings that they might be blamelesse and pure and the sonnes of God c. The Apostle I say hauing grounded these exhortations vpon that example of Christ his humilitie and obedience 2. For their comfort and confirmation against certaine false Apostles crept in amongst them hee both promised to send Timothy shortly vnto them and likewise that himselfe would shortly after that come vnto them and besides sent their Minister Epaphroditus presently vnto them Now in this 3. Chapter the Apostle instructeth the Philippians in the things wherein the false Apostles laboured to seduce them and so armeth the Philippians against them till his comming vnto them by confuting that false doctrine which they deliuered The doctrine which the false Apostles deliuered was that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie vnto iustification and saluation Which doctrine the Apostle doth at large confute in the Epistle to the Galathians because they had suffered themselues to be seduced and bewitched by it But here because the Philippians had manfully withstood it and giuen it no place amongst them the Apostle very briefly confuteth it and proueth that our righteousnesse is onely by Christ and faith in his name not at all by the works of the Law The principall parts of this Chapâ—er are three 1. He exhorteth them to beware of false Teachers verse 2. and instructeth them in that truth which the false Apostles gainesay vers 3. 2. The Apostle proposeth himselfe as an imbracer of that truth touching mans righteousnesse which they were to embrace à vers 4. ad 15. Lastly hee exhorteth them to embrace and hold fast the same truth with him and to walke as they haue him for an ensample from vers 15. to the end of the Chapter Now before he come to the handling of any of these principall parts 1. He setteth downe this exhortation reioyce in the Lord as a conclusion of that which went before as a ground of that which followeth 2. He excuseth hâ—mselfe for writing now the same things by epistle which before he had taught them by word of mouth That the exhortation is set downe partly by way of conclusion of that which he had spoken before may appeare by the entrance vnto it in that he saith Moreouer c. For it is as if the Apostle had thus said hitherto ye haue been full of heauines partly for my bonds and imprisonment Phil. 1.12.14 partly for Epaphroditus your minister his sicknes Now for my bonds they â—s I haue told you haue turned rather to the furthering of the Gospell inasmuch as many of the brethren in the Lord are boldned through my bonds to speake the word and now so it is that I am in good hope shortly to be deliuered from my bonds and to come vnto you Again for Epaphroditus God hath had mercy vpon him and now he is returned vnto you in good and perfect health What therefore now remaineth my brethren but that ye be glad and reioyce in the Lord in the Lord I say whom before I haue described vnto you in that Lord who being in the forme of God thought it no robberie to be equall with God yet made himselfe of no reputation and tooke on him the forme of a seruant c. Reioyce for that there is no other cause but that ye should reioyce but reioice in the Lord who became man for you died for your sinnes rose againe for your iustification setteth at the right hand of God to make request for you vnto whom euery knee in that day shall bowe and confesse that he is the Lord reioyce in him Againe it is partly set downe as a ground of that which followeth as if the Apostle should thus haue said I haue already as in a glasse
day they are that cause diuision and offences in the Church Who are they now that labour and plot and cast all the wayes they can deuise to set vs all euery way by the eares together Who are they now that cast seditious libels amongst vs whereby to sâ—irre vs vp vnto all practises of hostilitie against the State Who are they now that secretly and in euery corner labour to disgrace vs and the doctrine which we teach and to lesson you with other doctrine contrary to that ye haue receiued and learned Doe not these whosoeuer they be cause diuision and contention and offences Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision The last note which for this time I obserue of false teachers is like vnto these of the concision to glory and bragge of false titles which nothing belong vnto them For this they take of these of the concision that as they gloried falsly in the circumcision as anon wee shall heare so commonly false teachers glory much in the titles and in the things wherein they haue no right at all to glory This note also of false teachers the Apostle Peter giues where hee saith of them that they speake swelling words of vanitie 2 Pâ—t 2.18 Matt. 24 5 Such are those of whom our Sauiour Christ saith Many shall come in my name saying I am Christ and shall deceiue many Marke then who now at this day they are that deceiue the world with vaine titles and shewes of names whereunto they can lay no iust claime Who are they now that come in the name and title of the Societie of Iesus and deceiue many Who are they now that colour all their superstitious errors with the goodly title of the doctrine of the Church Who are they now that maske themselues vnder that gay title of holy Catholikes Who are they now that haue still in their mouthes the Church the Church as if they and none but they were the Church of Christ Doe not these whosoeuer they be bragge of great titles which nothing belong vnto them Whosoeuer they bee that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision Many other notes there are whereby false teachers may easily be descried and discerned and which happily might be further gathered euen from this caueat of our Apostle in this place But these are such as seemed vnto mee most naturally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers If any desire to haue them manifested by further notes let him reade 2 Pet. 2. where they are at large notified By these yee may in paâ—t descrie them and those that are branded with any of these markes take heed of them for howsoeuer happily some may be branded with some one of these markes who yet will winde himselfe out of the number of false teachers yet will hee not shift it but that hee hath some one marke of a false teacher But aboue all things take heed and beware of them vpon whom the most of these or all these noâ—es doe fall most iustly They will I know tell you that they loue the truth that they abhorre idolatrie that they embrace the Apostolike faith that with all reuerence they receiue the Scriptures that they honour religion and that they detest superstition They will tell you of their deuotion in praier of their contempt of riches of their continencie in life of their abstinencie in meats and drinkes of their workes of charitie c. But whatsoeuer they tell you by these notes that I haue told you ye shall know what they are And when yee know them take heed and beware of them For though they come vnto you in sheepes clothing yet inwardly they are rauening wolues Beware of barking dogges which barke against the truth and the professors thereof and beware of greedie dogges which through couetousnesse make marchandise of your soules Beware of such workers as make their workes ioynt-workers with Christ of out saluation and beware of such workers as worke vnfaithfully in the Lord his vineyard mingling with the pure seede of Gods word the chaffe of mans braine Beware of such as resemble the concision in renting the vnitie of the Church and in causing diuision and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ and beware of such as resemble the concision in bragging of false titles which nothing belong vnto them And let these things suffice to bee noted from this exhortation or caueat Now followeth a particular instruction of the Philippians touching circumcision truly so called in these words For wee are c. For wee are the circumcision c. We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation by the title of the concision saying Beware of the concision Now in these words the Apostle giueth the reason why he called them the concision For wee saith he are the circumcision As if hee should haue said They are not the circumcision though they glory therein but rather they are the concision and wee are the circumcision the true circumcision Now this hee proueth thus Wee worship God in the spirit therefore wee are the circumcision And againe that they worship God in the spirit hee proueth thus Wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit So that the connexion of the points is this They are the concision not the circumcision the proofe is this Wee are the circumcision therefore they are not the circumsion Againe Wee are the circumcision the proofe is this we worship God in the spirit therefore wee are the circumcision Againe we worship God in the spirit the proofe is this wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit To gather the whole reason into one summe the Apostle here proueth that the false Apostles which were among the Philippians and which gloried in their circumcision were the concision and not the circumcision by an argument drawne from the nature of true circumcision thus They which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh they are the circumcision they are truly circumcised But we worship God in the spirit c. Therefore c. This is the forme of the Apostle his proceeding and discourse in this place Now touching the words and the meaning of them 1. It is said we are the circumcision where the meaning of the Apostle is this we are circumcised with the true circumcision Rom. 2.28.29 There is then as the Apostle shewes a twofold circumcision one outward in the flesh which was a cutting of the
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
earthly Canaan was a type 2. This may teach vs to giue all diligence vnto the reading and hearing and meditating of the holy scriptures that so we may abound more and more in all knowledge and vnderstanding Very lamentable it is beloued to see and consider how many hundreths nay thousands in this cleare light of the gospell when the scriptures are or may be read and knowne of vs all yet are as ignorant in the scriptures and of the things that belong to their saluation as when they sate in the darknes of Aegypt when they could see no light of the scriptures by reason of the strange language We haue had many Ezraes that haue read in the booke of the law of God distinctly giuen the sense thereof that the rest might vnderstand many Ministers of Christ Iesus that haue read the law the gospell vnto vs euery Sabbath day in our Churches many Preachers of the Gospel that haue plainly opened the scriptures vnto vs whereby we might be made wise vnto saluation euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine Notwithstanding so much preaching and teaching of the holy word of life are we not still ignorant and haue still neede to be taught the very beginnings of Christ the very principles of religion Haue we not many masters of Israel that thinke themselues great men like vnto Nicodemus that know not those things which the very babes in Christs schoole ought to know Haue we not many leaders of the people and masters of families vnto whose shame it may be spoken that they haue not the knowledge of God Haue we not many that if they be asked are not able to giue an account of their faith nor know truth from error religion from superstition The thing is too true and too lamentable Beloued hath not the Lord our God said vnto vs all Deut. 6.6 These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy childrem and shalt talke of them c. and shall we not hearken to his voice to doe according to all he hath commanded vs Hath not our blessed Sauiour told vs Joh. 17.3 that this is eternall life to know God to be the onely very God and him whom he hath sent Iesus Christ and shall not we labour to grow in the knowledge of God and of our Lord Iesus Christ Hath not the holy Prophet said that blessed is the man whose delight is in the law of the Lord Psal 1.2 and which meditateth therein day and night and shall wee not giue all diligence to the reading and hearing and meditating of the holy scriptures Nay let me I beseech you exhort you as that godly Father did his people Chrys Prouide you Bibles which are the medicine of your soules if you will nothing else at least get the new Testament In the Bible there yee haue the whole will of your heauenly father there yee shall see what legacies he hath bequeathed vnto you and what duties he requireth of you If the father of our bodies had bequeathed vs a great legacie by his will it would not be much needfull to wish vs get our Fathers will and to looke diligently into it to see if not what he requireth of vs yet what he bequeatheth to vs neither would wee sticke at the cost for the search of it if we knew where to haue it And shall the father of our soules leaue vs his Will and by his Will bequeath vs euerlasting life and shall we not labour to get his Will Shall a matter of ten shillings stay vs from the hauing of his Will shall not we search it and looke diligently into it Let vs beloued get the booke of Gods law into our hand and let it not depart out of our mouthes Jos 1.8 but let vs meditate therein day and night that we may obserue and doe according to all that is written therein as the Lord exhorted Iosua Let vs likewise flocke as Doues vnto the windowes vnto the places where the word is preached and when we haue heard let vs meditate and conferre of that we haue heard If the children of our bodies had gone to the schoole and in the space of seauen yeares had profited nothing what would we say vnto them or thinke of them Hardly enough no doubt And what shall we then thinke of our selues that in the space of fortie yeares are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge Let vs hereafter recompence our former negligence with greater diligence and let vs slacke no holy meanes whereby we may growe into all holy knowledge Let vs labour to be rich in all knowledge and leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Let vs henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs grow vp vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God By reading by hearing by meditating by praying let your care bee to abound more and more in knowledge The next thing which here I note is that the Apostle prayeth for the Philippians that they may abound more and more in all iudgement in all iudgement that is in sound iudgement that hauing their wits exercised through long custome they may discerne both good and euill So that as hee would haue them to abound more and more in knowledge so farther he would haue them also to abound more and more in a sound and feeling experience of spirituall things in themselues that they might spiritually feele in their hearts and soules that which they knew out of the word Whence I obserue a further continuall care necessarie for all Christians and that is that they may abound daily more and more not in knowledge onely of Gods will out of his word but in sound iudgement also through a feeling experience in themselues of such spirituall things as they know out of the word that what they know out of the word they may feele the truth of it by experience in themselues This care our Apostle sheweth that hee had where hee saith that the thing which he esteemed was to know Christ Phil. 3.10 and the vertue of his resurrection Hee knew the doctrine of Christ his resurrection and hee knew this to be the vertue of Christ his resurrection that by it the Saints of God rise from the death of sinne vnto the life of righteousnesse But his desire farther was that he might feele in himselfe and know by his owne experience the vertue of Christ his resurrection by the death of sinne and the
it that now we the Ministers of Christ and disposers of Gods secrets doe preach vnto you the Gospell of your saluation and labor amongst you that yee may be rich in all knowledge and in all iudgement Is it not to this end that ye may be taught in the waies of God that yee may be able to try the spirits which is the spirit of truth and which is the spirit of error that yee may be able to put a difference betweene good and euill that yee may be pure in doctrine in life and in manners that yee may be without offence vntill the day of Christ Yes beloued therefore we labour amongst you and admonish you therefore wee shew you the whole counsell of God therefore as much as we can we helpe forward your knowledge therefore wee call vpon you to obserue in your owne experience the truth of those things which yee know out of the word yea therfore as the Apostle we pray that your loue may abound in knowledge and in all iudgement that in this dotage of the world wherein there are so many spirits of error so many that walke not as they ought because they erre in their hearts yee may be able to try the spirits whether they be of God that yee be not deceiued by them that yee may be able to put a difference betweene things that differ one from another that ye may flie the corruptions which are in the world and be pure that ye may hold a right course and be without offence that ye may denie vngodlinesse and worldly lusts and be filled with the fruits of righteousnes c. And if for these ends we thus doe then for these ends also yee ought euen all of you all that heare vs to labour for increase in knowledge and in all iudgement Reading hearing meditating praying euery holy course ye ought to vse that ye may increase and abound in knowledge and in all iudgment to this end that in such ignorance ye may be able to discerne things that differ that in such corruption ye may be pure that in such declination ye may be without offence vnti l the day of Christ and that in such wallowing in vnrighteousnes ye may be filled with the fruits c. Very iustly then are they hence to be reproued that in seeking after knowledge euen out of the scriptures propose rather any other end which they should not then these which they should For of those that doe vouchsafe to search the scriptures many there are whose end is to peruert the scriptures thence to build the fancies of their owne braine and to beguile vnstable soules Such are they that seeing the chaste spouse of Christ to leane vpon the scriptures do by their corruptions of the text their corrupt glosses vpon the text their false conclusions from the text labour to ouerthrow the truth and to build their owne errors Others there are whose end in seeking knowledge out of the scriptures is onely a vaine ostentation that men may thinke and speake of them as great Rabbins good expounders of the law and very skilfull in the scriptures Such are they of whose knowledge the Apostle speaketh when hee saith that knowledge puffeth vp for as they regarded nothing in seeking after knowledge but a vaine ostentation 1 Cor. 8.1 so hauing atteined vnto knowledge they swell and looke so bigg as if all knowledge were shut vp in their breasts Others there are whose end is to informe their owne vnderstanding that they may not be ignorant in the law of their God but may know the storie of the Bible the course and meaning of the scriptures Such are they that delight themselues onely with the knowledge of the mysteries of God but shew not any fruits of their knowledge in a sober honest and godly life Indeede men generally in seeking knowledge out of the scriptures ayme rather at euery other end then at that whereat they should But wee beloued may not be like vnto them Here yee see wherefore we should labour to abound more and more in knowledge and in all iudgement Whatsoeuer others doe let this be our direction what we are to doe And though the smallest number by farre make the bent of their increase in knowledge the informing of their vnderstandings and the reforming of their liues yet let vs set in with this little number and let this end stirre vp our desires to increase in knowledge Let vs labour and let vs pray that we may abound more and more in knowledge and in all iudgement euen therefore that we may discerne c. Let vs know that our increase in knowledge is nothing if it be not for these ends and let the desire of these ends increase our thirsting after knowledge My next note is from the things themselues wherefore the Apostle praied that they might abound more and more in knowledge and in all iudgement Whereof the first was that they might discerne things that differed one from another that being able to see the difference of things concerning either doctrine life or manners they might in each flie that which were euill and follow that which were good Whence I obserue an imployment necessarie and behouefull for all Christians namely that hauing their wits exercised through long custome they may discerne good and euill that seeing the difference betweene things in all kinde of things they may chuse the good and refuse the bad 1 Thess 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try all things saith the Apostle and keepe that which is good The word there vsed is the same with this in this place of our Apostle and it signifieth to try to sifte to examine and that which is here spoken vnto the Thessalonians is spoken in them vnto all the faithfull children of God What is then the meaning of the Apostle in these words This yee must know that then there were as still there are pestilent and deceiuing spirits which trouble the Church and corrupt or discredit the doctrine of the Gospell And this also yee must know that then there were as still there are some which because of such men wilfully reiect the doctrine of the Gospell and others which foolishly beleeue euery spirit that speaketh in the name of Christ The Apostle therfore willeth them and in them vs neither wilfully to reiect euery thing because of some wicked men nor yet foolishly to admit euery thing that is spoken in the name of Christ but to try and sift and examine all things by the rule of the word And what then when by tryall we see and discerne things that differ one from another he willeth vs to keepe that which is good for that is the end wherefore we are to try things So that hence we see that it is an imployment very behouefull for vs all that we may be able to discerne things that differ one from another that seeing the difference of things wee may imbrace that which is good auoide the
contrary The same also we may see by the Holy Ghosts commendation of the men of Beraea Act. 17.11 for searching the Scriptures to see whether the things that were spoken were so It was Paul that preached vnto them and when he preached vnto them they turned their books and lookt diligently into the scriptures to see whether in any thing he differed from the doctrine of the Holy Ghost And this is registred both for their commendation and our instruction to admonish vs that we are to care that we may discerne things that differ either in doctrine from corrupt doctrine or in faith from sound or in manners from a Christian and holy conuersation And why The reason is very plaine Psal 49.20 euen that we be not like to the beasts that perish as the Prophet speaketh of a man that is in honor and hath no vnderstanding For what will yee thinke of such a man that cannot discerne betweene chaffe and wheat drosse and gold sowre and sweet Will yee not say that he is like to the beast that perisheth What then must yee needs say and thinke of that Christian that can not discerne betweene truth and error religion and superstition vertue and vice good and euill Any better Nay surely for these are as wheat chaff gold drosse and not to discerne betweene them is not to discerne between wheat and chaffe gold and drosse If then we will not be like vnto the beasts that perish our care must be that out of our knowledge in the Scriptures we may be able to discerne things that differ But doe we thus imploy our care Nay thus farre I haue onely said what we should doe but what we doe our vnablenesse to discerne betweene things that differ one from another too too plainly discouer For what is the cause why so quickly wee hearken vnto those deceiuers that compasse sea and land to make one of their profession and when he is made they make him twofold more the childe of hell then they themselues are Why we are so easily seduced to beleeue the spirits of error and to fall from our owne stedfastnes Is it not euen hence because we cannot discerne things that differ one from another They bring vnto vs the fancies of their owne braine the traditions of their owne Church lies out of their owne Legends and we receiue them because wee cannot discerne them from the truth of Christ Iesus They come vnto vs in the name of Christ Iesus but bring with them the doctrine of Deuils forbidding to marrie and commanding to absteine from meats which God hath created to be receiued with thanksgiuing and we beleeue them because we cannot try the spirits whether they be of God to see which is the spirit of truth and which is the spirit of error For God forbid that I should thinke that if we could discerne betweene truth and error religion and superstition any of vs would follow their damnable heresies by whom the way of truth is euill spoken of Againe what is the cause why we are often deceiued with the shadowes of good things with the semblances of things honest and iust and pure with the dimme shewes of vertue and praise and holines of life Is it not euen hence because we cannot discerne things that differ one from another Oftentimes we thinke we runne well when we runne quite a wrong course oftentimes we count that our praise which is indeed our dispraise and a great many of vs thinke that we haue Abraham to our father when indeed we are of our father the deuill And all hence as I thinke because we cannot discerne things that differ And yet tell a great many of vs that we know not good from euill that we cannot discerne between truth and error right and wrong c. we cannot brooke it but we disdaine to be counted so simple and ignorant that we cannot discerne things so different But let me but aske these questions How is it that so commonly we fly that which is good and follow that which is euill How is it that so easily we are drawen oftentimes from the way of truth into error How is it that vice vnder the colour of vertue so often doth deceiue vs Is it not because we cannot discerne good from euill truth from error vertue from vice Either it is so or worse for either ignorantly we erre as not able to discerne betweene things that differ or wilfully we runne a wrong course as discerning well enough things that differ but wilfully running our selues on the rockes Beloued let vs thinke of these things and let vs be ashamed of it that we cannot discerne betweene things that differ one from other It is enough for vs that we haue spent the time past ignorantly and foolishly Let vs henceforth redeeme the time and learne to discerne things that differ If we consider the time that we haue spent in the schoole of Christ we may well thinke that now we should haue so much knowledge as to discerne things that differ one from another And if truth and error good and euill c. be vnto vs as yet as colours vnto blinde men that we cannot discerne betweene them we may well thinke that we are blinde Let vs therefore go vnto Christ Iesus in his word that we may receaue sight and see clearely Let vs reade and heare and meditate in the holy word of God that thence we may know what is good and acceptable vnto God Let vs pray and labour by all holy meanes that we may abound in knowledge and in all iudgement that we may discerne things that differ one from another The second thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be pure namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any leauen of corruption in doctrine life or manners for so the word heere vsed signifieth such as are cleare and free from all mixture of corruption as white wooll neuer dyed fine flower neuer leauened And this was so an end of the Apostles prayer for their encrease in knowledge and in all iudgement that it seemeth to be subordinate to the former end for hee would haue them able to discerne things that differ corrupt from vncorrupt doctrine c. that they might be pure from all corruption in doctrine life and manners and for both these causes he prayed that they might abound more and more in knowledge Hence then I obserue another employmēt behouefull for all christians namely that they may be pure free frō all corruption in doctrine life or manners For it is not enough that we be able to discerne things that differ one from another and to know what in doctrine is corrupt and vncorrupt what in life is good and euill and what in manners is holy and what prophane but farther also it is behoouefull that we be pure from whatsoeuer is corrupt in doctrine from
whatsoeuer is euill in life from whatsoeuer is vnholy in manners Know ye not 1 Cor. 5.6.7 saith the Apostle that a little leauen leaueneth a whole lumpe Purge out therefore the olde leauen that yee may bee a new lumpe as yee are vnleauened for Christ our Passeouer is sacrificed for vs. The Apostle speaketh there of the incestuous person and hauing sharpely reproued the Corinthians negligence in not punishing him and willed them to excommunicate him hee whetteth them thereunto saying Know ye not that a little leauen c. as if he should haue said Ye know very well that a little leauen leaueneth the whole lumpe or batch and know yee not that one naughtie man infecteth and poysoneth the whole congregation What is then to be done Purge out therefore the olde leauen that ye may be a new lumpe cut off that naughty man from your body that ye may bee an holy congregation vnto the Lord as yee are vnleauened as ye are called to be holy for Christ our Passeouer is sacrificed for vs. Which his exhortation as it serued for that purpose so did it lessen them and in them vs that forasmuch as a little leauen a little corruption marreth and poysonneth the whole man therfore we should purge out we should be pure from all leauen of malitiousnesse and wickednes euen from all corruption whatsoeuer that wee may be a new lumpe holy vessels for the habitation of the holy spirit as we are vnleauened and holy and pure by our calling in Christ Iesus And why for Christ our passeouer is sacrificed for vs whereby the Apostle implieth thus much that as the Iewes in the celebration of the feast of the passeouer were to put away for all that time all leauen out of their houses and onely to eat vnleauened bread so we now that Christ our passeouer is sacrificed for vs are to purge our selues and to clense the houses of our bodies from all leauen and filthines corruption to keep the feast with the vnleauened bread of sinceritie and truth holinesse and godlinesse so that for the whole time of the feast the whole terme of our life there be no leauen no corruption at all found in the houses of our bodies Can any thing be more plaine for that puritie which ought to be in vs Much to the like purpose is that of our blessed Sauiour to his Disciples where he warneth them saying Take heede and beware of the leauen of the Pharises and Sadduces In which words he warneth them Matth. 16.12 and in them vs to look vnto it that we be pure from all corruption in doctrine And in that he doubleth the caueat saying Take heede and beware he sheweth how very behouefull it is to looke vnto it and in that he calleth corruption in doctrine leauen he sheweth both the poyson of it that it marres the whole man as a little leauen that leaueneth the whole lumpe and likewise the riddance that should be of it out of the houses of our bodies as of leauen out of the houses in the feast of the passeouer So that yee see how behouefull an imployment for vs it is that we be pure from all corruption in doctrine life and manners And the reason is plaine for what fellowship hath truth with error or what communion hath good with euill We cannot serue both God and Mammon wee must flie that which is euill and follow that which is good Halting betweene God and Ball will not serue we must worship the Lord our God and him onely must we serue If we be circumcised Christ shall profit vs nothing if there be any mixture of corruption in vs our religion is in vaine It is but the one of two either pure or impure If we will not be impure our care must be to be pure Here then are met withall such tollerations and indulgences as either in policie or vpon any carnal reason we are wont to take and allow vnto our selues Whereas the Apost would haue vs purged of all corruptiō we will allow some mixture of corruption and all things shall be well notwithstanding Againe we like not of those hot headed fellowes that precisely vrge a conformitie in all things according vnto the word we cannot away with those pure men that would haue vs so pure that we should not speake a word amisse or doe any thing that is euill We are men and we must play the goodfellowes now and then we must sweare now and then we must runne at ryot now and then we must drinke and daunce and play now and then more then wee should wee must passe the bounds of modestie honestie and Christian dutie now and then And if some of vs happily will not breake out into such termes yet wee will thinke that sometimes wee may aduenture a little vpon some breach of the law that we may without great offence commit such and such little sinnes that a little corruption a little yeelding vnto the fashions of the world cannot doe so much harme that too much strictnesse and precisenesse is naught and that to stand so much vpon purity and sincerity is but to make our selues the talke and mocke and by-word of the people Thus we will be moderaters ouer the holy Ghost and when hee seemes vnto vs to ouer-reach wee will bring him to the measure of our owne scantling But beloued let vs not deceaue our selues God is not mocked but what he requireth of vs it standeth vs vpon to take care of the performance of it The end of our calling is that we be holy in all manner of conuersation as he which hath called vs is holy And therefore hath God chosen vs in Christ Iesus before the foundation of the world that wee should bee holy and without blame before him in loue And Christ our Passeouer is once and for euer sacrificed for vs that henceforth we should keepe the Feast of the Passeouer vnto the Lord for euer so that now no leauen of corruption at all may be found in all our houses Let vs therefore take heede how wee make tollerations and indulgences vnto our selues Let vs take heed how we suffer any leauen of corruption in the houses of our bodies and let vs rather purge out the olde leauen that we may be a new lumpe Let vs striue as much as possibly we can after this purity that is required of vs and let vs assure our selues that when we haue striuen all that euer we can after this purity wee shall bee impure enough and too much We see what it is that is required of vs as therefore the Apostle willeth Timothy 1. Tim. 5.22 Let vs keepe our selues pure pure from corruption in doctrine and pure from corruption in life and manners that as our Apostle afterwards exhorteth we may bee blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Let our care bee first to discerne things that differ that wee may
he hath an Obadiah to hide and feede his Prophets and in sinnefull Sodome hee hath a righteous Lot whose soule is daily vexed with their vnlawfull deeds Farre be it therefore from vs to condemne where the Lord hath not condemned Who are his he onely knoweth but that in all places he hath those that are his we are not to despaire yea euen at this day in Caesars Court and in sinnefull Rome it selfe The third thing which I note is that the Apostle saith that many of the brethreÌ„ in the Lord were emboldned through his bands and durst more franckely speake the word Whereby hee meaneth that through his constancie in his bands sufferings many Pastors teachers were emboldned to professe and preach the gospell more freely then before Whence I obserue another notable fruite and persecution of Gods Saints namely the emboldening of others to the profession of the gospell more freely Which as it serueth very notably for the proofe of the maine poynt that the persecution of Gods Saints rather furthereth then hindereth the gospell so may it be a strong consolation for the children of God against the time of persecution It may bee that some of vs in the time of the peace of the gospell may doubt how wee shall stand in the time of persecution and feare that when the tryall shall come we shall not quit our selues like men But let vs plucke vp our hearts and be of good comfort When wee shall see the constancy of other of Gods Saints in their sufferings then shall we also be emboldened freely to professe the truth of Christ Iesus the Lord shall turne the constancie of them in their sufferings for the hope of their profession vnto our encouraging and emboldening to make a good profession Thus we finde it to be in Ioseph of Arimathea of whome it is said Mat. 27.57 that he had beene the Disciple of Iesus before his Passion But he shewed it not till then and then hee went euen to Pylate himselfe and professed himselfe his Disciple and begged his bodie and entombed it The like we finde to be in Nicodemus of whome it is said Ioh. 19.39 that till the death and passion of Christ Iesus he onely came vnto him by night for feare of the Iewes But then he professed himselfe and ioyned with Ioseph of Arimathea to burie him most honourably By whose examples as also by the example of these heere mentioned in our Apostle yee see how the Lord by the sufferings of his Saints giues that boldnes and courage vnto others of his children which neither themselues felt nor euer any saw in them before Let vs not therfore feare how we shall stand when persecution commeth but let vs depend on the Lord who alone giueth strength and perseuerance and he will strengthen vs to stand LECTVRE XIV Verse 15. Some preach Christ euen through enuie and strife and some also of good will 16. The one part preacheth Christ of contention and not purely supposing to adde afflictions to my bands 17. But the other of loue knowing that I am set for the defence of the Gospell 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sincerely I therin ioy yea and will ioy NOw followeth the amplification of the latter effect and fruit of the Apostles bands which was the third thing noted in the former part of the Apostles narration set downe in these words Some preach Christ c. In which words the Apostle sheweth that of those brethren in the Lord which through his constancie in his bands were emboldened to preach Christ more frankly then before all of them did not preach Christ with the same minde nor vpon the same motiue nor for the same end but some with a corrupt minde moued through enuy and strife and to the end to adde more afflictions to the Apostles bands and others of a good minde moued through loue and to the end that with the Apostle they might defend the gospell So that here is set downe a distribution of such as preached Christ according to the diuersitie of the mindes wherewith of the motiues wherevpon and of the ends wherefore they preached Christ The distribution is this that some preached Christ sincerely and others not sincerely set downe ver 15. The minde wherewith the motiues wherevpon the end wherefore the worse sort preached Christ is set downe vers 15.16 Likewise the minde wherewith the motiues wherevpon the end wherefore the better sort preached Christ is set downe vers 15.17 Touching their mindes the better sort preached Christ of good will and a good minde toward the Apostle and toward the Gospell but the worse sort preached Christ not purely but of a corrupt and bad minde toward the Apostle Touching their motiues the better sort preached Christ euen vpon loue towards the Apostle and towards the Gospell but the worse sort preached Christ vpon enuie toward the Apostle and to stirre strife and contention in the Church among the brethren Touching their ends the better sort preached Christ to helpe the Apostle in the defence of the gospell knowing that he was appointed of God for the defence of the gospel but the worse sort preached Christ to adde more affliction to his bands thinking by the contentions which they raised in the Church both to greeue him and to exasperate Nero against him Thus I resolue the order and meaning of these words The thing which hence I obserue is the great difference of such as preach Christ in the Church of God For not to speake of such as set abroche false doctrine in the Church whereby either the foundation of our faith is either pluckt downe or shaken or the Church is burdened with â—aine traditions and commandments of men which are not â—fter God as the Apostle in his day so we in our day may â—ee that of those that preach Christ truly and soundly for â—octrine some preach Christ as they should and others â—therwise then they should some may be called good and â—thers bad preachers of Christ Which difference of Preaâ—hers as then it did so now it doth come to passe through â—he diuersitie partly of the mindes wherewith they preach â—artly of the motiues which cause them to preach and partâ—y of the ends wherefore they doe preach For in some it is â—ery cleare that they preach the glad tidings of your saluaâ—â—on vnto you of a very good minde towards God towards â—ou and towards the gospell of Christ Iesus only desiring â—nd that from the ground of their hearts the glory of God â—â—e saluation of your soules and the growth of the gospell â—f Christ Iesus But in others it is greatly to be feared that â—â—ey preach Christ of a naughty and bad minde affecting â—ther their owne glory then the glory of God seeking raâ—â—er their owne things then the things which are Iesus â—hrists hunting after yours rather then you minding any â—â—ing else rather then
we suffer with Christ we shall also reigne with Christ Where it iâ— to be noted that the Apostle saith this is a sure word this is a true saying that if we suffer with him we shall also reigne with him This then is a promise of the Lord vnto his children that loue him that if they suffer with him for his sake and his Gospels they shall also reigne with him and be glorified with him So that either the godly must doubt of the Lord his promises all which are yea and amen most certaine and sure or else the godly may assure themselues that their sufferings and their wrongs shall turne to their saluation in the day of Christ Iesus For what better assurance then that which is grounded on the Lords promise Or what plainer promises can there be then these of the Apostle in these places or rather of the Holy Ghost by the Apostle And therefore the Apostle saith in another place that â—t is a righteous thing with God to recompense tribulation to them which trouble others and to them that are troubled rest 2 Thess 1.6.7.10 when the Lord Iesus shall shew himselfe from heauen with his mighty Angels and shall come to be glorified in his Saints It is a righteous thing with God righteous indeed for his iustice sake to recompense tribulation to them that trouble others and righteous for his promise sake to recompense rest to them that are troubled Because then God is righteous and keepeth promise for euer therfore the godly may assure themselues that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus Here then is a notable consolation for all the godly in Christ Iesus against all crosses persecutions and troubles whatsoeuer As Christ was to suffer many things and so to enter into his kingdome so the godly in Christ Iesus are through many tribulations to enter into the kingdome of God But the comfort is that they shall all turne vnto their saluation in the day of Christ Iesus when they shall be for euer in the presence of the throne of God Apoc. 7.15.16 and serue him day and night in his Temple when they shall hunger no more nor thirst any more nor the sunne shall light on them nor any heat when he that sitteth on the throne shall dwell among them 17 and the Lambe which is in the middest of the throne shall gouerne them and wipe all teares from their eyes as the Lambe himselfe witnesseth touching them that haue suffered tribulation and washed their long robes in the bloud of the Lambe 14. The flesh I know will suggest and say in the meane while our case is hard no man with vs euery mans hand against vs we hunger and thirst we are reuiled and persecuted we are cast into prison and made the talke and wonder of the world we are driuen to many hard shifts and put to shreude plunges But what of all this when wee know that these shall turne to our saluation Be they what they will how great they will how lasting they will yet they are but light and but for a moment in respect of that farre most excellent and eternall weight of glory which they cause vnto vs as our Apostle witnesseth where he saith that our light affliction which is but for a moment 2 Cor. 4.17 causeth vnto vs a farre most excellent and an eternall weight of glory Here is the fruit and consequent of our affliction glory our affliction causeth vnto vs glory and here is both the smallnes and the shortnes of our affliction in comparison of that glory which shall be reueiled be it neuer so great and heauy it is but small and light in comparison of that farre most excellent glory be â—t neuer so long and lasting it is but for a moment in comparison of that eternall weight of glory laid vp for vs in the heauens Howsoeuer therefore when we suffer any crosse persecution or trouble these things for the time be grieuouâ— vnpleasant vnto vs as no chastizing for the present seemeth to be ioyous but greeuous Heb. 12.1 yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised seeing they cause vnto vs a farre most excellent and an eternall weight of glory seeing they shall turne to our saluation let vs be of good comfort whatsoeuer in this kinde doth befall vs. And let vs 1. as the Apostle willeth runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith 2. who for the ioy that was set before him endured the â—rosse and despised the shame and is set at the right hand of the â—hrone of God And whatsoeuer our sufferings be let it be with vs as it was with the Apostle that with him we may say as the sufferings of Christ abound in vs 2 Cor. 1.5 so our consolation aboundeth through Christ Againe here is a good ground and warrant for vs against â—hat vncomfortable doctrine of doubting of our saluation For if we may assure our selues that our sufferings and our wrongs shall turne to our saluation then may wee assure our selues of our saluation Yea but it will be said what an argument and reason is this Paul might therefore wee may I say it is a good one because vpon the same ground that he might we may Yea but he might know this by the reuelation of the spirit which now we are not to looke for True but he might also know this out of the holy scripture where the Lord hath passed his promise for this and so we may on the same promise whereon he might build his knowledge and assurance on the same may we and all the faithfull children of God build our knowledge and assurance the promise being made vnto all that loue God and are in Christ Iesus Many doubts indeed we haue and full of distrustfulnesse we are oftentimes euen the best of vs but yet yee see that vpon good ground of Gods promise by the example of our Apostle we may assure our selues of our saluation if as the Apostle did so we doe belong vnto Christ Iesus at least if we suffer persecution and trouble for his sake for so farre this place will go that if we suffer persecution and trouble for Christ his sake then we may assure our selues of our saluation because we may assure our selues that our sufferings and troubles shall turne to our saluation Suffer not your selues therefore to be deceiued by those vncomfortable teachers of doubting which teach that not any man to whom it is not reuealed by the spirit in particular can be sure of his saluation but onely in an vncertaine hope As this place doth shew that such of the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation and so consequently may assure themselues of their saluation so many other places
see the Lord. But when men seeing that we make a good profession Heb. 12.14 and yet liue nothing accordingly thereunto thereupon take occasion to speake euill of our profession of our religion of the Gospell of Christ Iesus how carefull ought we to be of our life and conuersation Woe to the world saith our blessed Sauiour because of offences it must needes be that offences shall come Mat. 18.7 but wo be to that man by whom the offence commeth And surely if by our life not answerable to our profession wee shall bring a slaunder vpon our religion our profession vpon the Gospell if by our life some shall be weakened others hardened the edge of others abated and others turned out of the good way then woe shall be vnto vs because of such offence in our life I doubt not but such as obserue these things in vs and fill their mouthes with talking of them both are guiltie of as crying sinnes themselues and most iniuriously taxe many of vs of these things But the more ready they are to obserue and to taxe without a cause the more carefull wee are to be that they haue no iust cause of taxing Let vs therefore beloued as we professe the Gospell of Christ so labour to liue as becommeth the Gospell of Christ As the Gospell teacheth vs to be holy so let vs be holy in all manner of conuersation as the Gospell teacheth vs to walke in the light so let vs walke in the light and haue nothing to do with the vnfruitfull workes of darknesse as the Gospell teacheth vs to loue God and one another so let vs loue God aboue all things and our neighbour as our selfe as the Gospell is the Gospell of peace so let vs be at peace with all men as the Gospell is true so let vs speake the truth euery man vnto his neighbour and lie not one vnto another c. Otherwise wee walke not as becommeth the Gospell of Christ In a word let vs not be hearers or professors of the word onely but doers also of the same least wee deceiue our selues Againe as this note may serue for the iust reproofe of such as professe well but liue not so well so may it also serue for a iust defence against the vniust slaunder of our aduersaries who beare the world in hand that holinesse of life is a matter that we neuer vrge that wee make no great reckoning of Your selues haue heard and can witnes how often since this very exercise hath begunne you haue beene vrged to runne forward in the race of righteousnesse and to make an end of your saluation with feare and trembling to labour to be blamelesse and pure and the sonnes of God in the middest of a naughtie and crooked nation to haue your conuersation in heauen to communicate vnto the necessities of the poore and distressed Saints to abound in loue in knowledge and in all iudgement to be filled with the fruits of righteousnesse and to striue to be pure and without offence vntill the day of Christ And now ye heare that if ye haue fellowship in the Gospell your conuersation is to bee as it becommeth of Christ Know them therefore to be of their father the Deuill who was a liar from the beginning and is the father thereof And suffer not your selues to bee deceiued by them who when they cannot otherwise preuaile against the truth fall to slaunder the professors of the truth And let this suffice to bee noted from the Apostles generall exhortation whence ye see that such as professe the Gospell of Iesus Christ should labour by all meanes to lead such a life as becommeth the Gospell of Christ But what will it serue the turne for a time in the presence or company of such and such persons to make a shew of such a life and conuersation as hypocrites doe which doe all that they doe to please men No and therefore the Apostle saith Let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent and onely heare of you I may heart and see that in sinceritie and truth which I desire Whence I obserue that the life and conuersation of such as professe the Gospell of Iesus Christ is to be framed not after the will of man but after the will of God not to please men but to please the Lord that whether man be present or absent their life bee such as it ought to be Gal. 1.10 If I should please men saith the Apostle I were not the seruant of Christ The Apostle speaketh it of preaching the doctrine of the Gospell that if he should apply himselfe to the humors of men and preach things pleasing vnto them he should not please God which tryeth the heart But it may also very well be applyed vnto the life and conuersation of men that if we shall only frame our liues vnto mens likings and for the time only seeke to please them our life shall not be such as becommeth the Gospell of Christ And therefore the Lord himselfe sharply reproued it in Ezechiels hearers where he saith EZek 33.31 My people sit before thee and heare thy wordes but they will not doe them for with their mouthes they make ieasts their heart goeth after their couetousnes Where ye see the Lord taxeth Ezechiels hearers to bee such as when hee preached vnto them sate as his people and hearkened vnto their Prophet carried themselues well in his presence but in their hearts ranne after their couetousnesse and out of his presence made but a mocke of all that he spake vnto them And this was one of the sinnes wherefore the Lord threatned to lay the land desolate and waste Let this then teach vs to beware of hypocrisie It is not for vs to come vnto this place here to kneele vs downe on our knees to knocke our breasts to lift vp our eyes vnto Heauen to sit and hearken vnto the Preacher and when wee goe hence to make a mocke at the things that were spoken or to forget them or notwithstanding whatsoeuer shew of godlinesse we made in the Church in our houses to returne vnto our vomite For what else is this but here to play the hypocrites and here to make a shew of godlinesse the power whereof at home we denie And what is vnto hypocrites but a woe In the ordering therefore of our life let vs not depend vpon mans presence or absence but in a religious feare of the Lord let euery one of vs so walke as becommeth vs knowing that whether man see vs or see vs not yet God seeth vs and considereth all our waies It is the presence and pleasure of the Lord that wee are to looke vnto Let our life therefore and our conuersation be as in his presence and such as may please him howsoeuer wee please or displease men And let this suffice to bee noted touching the qualitie of such a conuersion as
this generall wherevnto he exhorteth them are 1. that they haue the same loue that is that they loue the same things in the Lord. 2. That they be of one accord that is that they agree in their wills and desires in the Lord. 3. That they be of one iudgement that is that they agree in the doctrine and truth of Christ Iesus These be the things which he wisheth to be in them that their conuersation may be such as becommeth the Gospell of Christ in generall to be like affectioned in the Lord in speciall to loue the same things in the Lord to agree in their wills and desires in the Lord to agree in the doctrine and truth of Christ Iesus Now the faults which hee wisheth them to be free from are contention vaine-glory and selfe-loue noted in the verses following yet so that the countre-poyson of humilitie is therein countre-ballanced and perswaded that nothing be done through contention c. This I take to be the order and meaning of these words thus farre Now let vs see what obseruations we may gather hence for our owne farther vse and instruction If there be therfore any consolation in Christ Iesus In this manner of the Apostles exhortation 1. In generall I note the Apostles vehement obtestation of the Philippians for the embracing of concord loue and humilitie that they may neuer faile from amongst them He mought as hee saith to Philemon haue commaunded them in Christ that which were conuenient Vers 8. Yet hee rather beseecheth them but that hee doth indeed thorowly euen for all the loues sakes vnder heauen if there be any consolation in Christ in them any comfort of loue in them c. Whence I obserue in what manner the Pastors ought to labour to represse such enormities amongst their people as hinder the course of a Christian conuersation they are earnestly to beseech them euen as if they desired no other recompence of their labors and trauels amongst them then this that such and such contentions might be taken vp such and such disorders might bee reformed such and such Christian pietie might bee maintained They are to remember that they are fathers to their flockes as the Apostle calleth himselfe 1 Cor. 4.15 1 Joh. 2.1 and as Iohn also implieth when hee saith my babes little children c. and therefore they are to deale with them as parents with their children Now the father if happily his children be at oddes amongst themselues what doth he He calleth them vnto him hee remembreth them what care hee hath had ouer them what cost hee hath beene at with them what his loue hath beene towards them what his desire hath beene of their good what honour duety reuerence and obedience they owe vnto him and at length entreateth them that if they haue any care of these things if they desire his comfort if they will not bring his life downe vnto the dust with griefe they will be reconciled and liue together as brethren in vnitie Euen so Pastors which are spirituall fathers when their people their children fall to inconueniences which any way breede offence they are to remember them with what care they labour amongst them how they long after their good from the very heart roote in Iesus Christ what continuall mention they make of them in their praiers vnto the Lord what honour againe duetie reuerence and obedience they owe vnto them as vnto them that watch for their soules and at length earnestly to beseech them that if they haue any care of these things if they desire his continuance with comfort amongst them if they wish that he may giue vp his accounts for them in that day with ioy not with griefe then they will reforme such and such disorders liue in such and such sort as becommeth the Gospell of Christ Iesus Our Apostle dealing thus with the Philippians in this place hath therein left a patterne for all Pastors that they should so deale with their people as they haue him for example Here it may be you will say that you could like this well that in things conuenient for you Pastors would thus mildly deale with you as parents with their children But forsooth they will rather commaund as Masters ouer seruants and oftentimes threaten the law they will when things are amisse and this yee cannot brooke Will ye then haue vs to beseech you mildly to deale with you as here the Apostle dealt with the Philippians If ye doe not it is because ye are not as were the Philippians Be ye as were the Philippians generally embrace the truth of Christ Iesus bee constant in the faith of Christ Iesus be patient in afflictions for Christ Iesus his sake communicate to the afflictions of the Saints of Christ Iesus loue them that labour amongst you and are euer in the Lord amongst many graces of the spirit let there be but some infirmities of the flesh and see whether we will not beseech you and deale with you as here the Apostle dealt with these Philippians But if ye be like vnto the Galathians vnstable soules caried about with euery winde of doctrine corrupt in iudgement corrupt in manners then yee may looke for it that as Paul sharply rebuked them saying O foolish Galatians who hath bewitched you that yee should not obey the truth Gal. 3.1 so we will learne of him sharply to reproue you This ye must know that we may come vnto you either with a rodde 1 Cor. 4.21 Philem. 8. or in loue and in the spirit of meeknesse that in Christ we may command you that which is conuenient for you euen when for loues sake we rather beseech you If we come then vnto you with a rod or if we commaund you we do that we may doe but ye driue vs vnto it by your inordinate waies and dissolute liues which as cankred sores neede sharpe corrasiues For this is a thing ye heare which we vrge and presse that pastors are to labour to represse such enormities as arise amongst their people in the mildest sort that may be earnestly beseeching them to reform such things as are amisse And againe if we come vnto you for loues sake beseeching you we remit of that wee may doe euen because in all louing kindnesse and meeknesse of the spirit we would reconcile you vnto God and ioyne you vnto the things that belong vnto your peace For therfore we beseech you that by mildnesse we may preuaile in that wherin of right we may command But this withall ye must note that our beseeching of you is to be vnto you as if we commanded you For when the Apostle saith 2 Thes 2.1.2 we beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him that ye be not suddenly moued from your mind c. What else is his beseeching of the Thessalonians but an adiuration of them by these things that they be not troubled about the day of the Lord
baptisme one God and Father of vs all for meete it iâ— that so many as are ioyned together in the vnitie of these be also knit together in one minde and in one iudgment according to Christ Iesus Eph. 4.5 euen as our Apostle vrgeth this same reason to this same purpose else where Secondly because there is not a better remedie against dissensions and schismes theâ— to be like minded in the Lord as without which it cannot be but that there be dissensions and schismes For what was the cause of the dissensions contentions wherewith the Church of Corinth was troubled Was it not because they were not like minded in the Lord One held of Paul another of Apollos one of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lord his Supper one was hungry and another was drunken And how can it bee but that there should bee dissensions and contentions when one likes this and another that one would haue this and another that one drawes this way and another that way In a little house yee know if the husband be of one minde and the wife of another the Parents of one minde and the children of another the master of one minde and the seruants of another and euery of them will needs follow their owne minde and fancie their owne way how troubled must needs that house be And therefore our blessed Sauiour being now ready to be offered in that holy praier for all his children praied that we might be all one euen as He and the Father were one Ioh. 17.21 that wee might all be one in the Father and in him euen that we might bee like minded in the Lord. Phil. 3.16 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule and to minde one thing If then we will walke as becommeth the Gospell of Christ we are not onely to bee ioyned in one faith and in hope but in all things wee are to be like minded one towards another according to Christ Iesus we are to loue and like affect and fancie will and desire the same things as they are pleasing vnto the Lord being at one with God wee are to be of one minde amongst our selues Here then our aduersaries will aske of vs if this be so necessarie a dutie how happens it that ye are not all like minded What meane the tearmes of Zuinglians Lutheranes Bez. epist 5. Caluinists amongst you How is it that amongst you some are Brownists some Baroists some Puritanes some Protestants How is it that touching ceremonies touching discipline and the like there is such difference amongst you Doth not these things plainely argue that yee are not like minded amongst yourselues For answere whereunto 1. Of them that aske vs these questions I demand of them the like are they all like minded What meane then the tearmes of Thomists Scotists Vide Par. in Iren. cap. 26. Ockamists Canonists and Diuines amongst them How is it that amongst them some are White some Blacke some Gray Friers some Franciscans some Dominicans some Iesuits some barely Priests How is it that not touching ceremonies or discipline alone but touching maine and great points of doctrine there is such difference amongst them Touching the Scriptures doth not Arius Montanus say that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall and doth not Bellarmine denie it Doth not Canus say that the Hebrue text is wholy corrupt by the malice of the Iewes and doth not Bellarmine denie it Doth not Bellarmine himselfe for expounding of the Scriptures sometimes referre vs to the fathers of the Church sometimes to generall Councels sometimes to the Pope and Cardinals sometimes to the Pope himselfe It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues They neede no other to note this vnto the whole world then Bellarmine himselfe who in the beginning of the discussing of euery controuersie betwixt vs and them sheweth how not onely we dissent therein from them but how they dissent amongst themselues First therefore let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie leâ— them cleare the point that they are like minded amongst themselues and then let them tell vs that we are not all of one minde But how doe they shew that wee are not all of one minde If ye be say they then what meane the tearmes of Zuinglians Lutherans Caluinists amongst you But I say vnto them what doe they meane to note vs by such tearmes The memories of these men we honour and reuerence as also we doe other notable lights which haue beene in the Church and are at this day But if we be named after any other name then only the name of Christ Iesus it is through their malice not by our desire Yea but how is it say they that some amongst you are Brownists some Baroists some Puritans some Protestants that touching ceremonies and outward discipline there is such difference amongst you I answere that if there be any Brownists or Baroists amongst vs wee hold them not to be of vs and therefore their distraction from vs ought not to be obiected vnto vs. Now for our difference about ceremonies and outward discipline I wish we were all like minded in these things and it is a fault and blemish of some in our Church that we are not like minded in these things But for the substance of doctrine and grounds of religion wherein is it that we are not like minded If they could no doubt they would taxe vs in the substance as they doe in the accident and as they cannot in the substance so I wish they could not taxe vs in the accident So should the ioy of our Sion be full if we were all like minded both for the substance and for the accident and so many as loue the peace of Sion and wish her prosperitie pray also that this her ioy may be fulfilled Againe this may serue to reproue a fault too too common amongst vs. For if we be ioined together in one faith and in one hope if we agree in the substance of truth we thinke it a small matter to dissent amongest our selues about smaller matters And indeed it is the lesse matter But yet it is a thing which we ought to labour euen to be like minded in the Lord in all things Which our Apostle sufficiently sheweth when in his exhortations vnto vs to be like minded he doth not limit vs vnto these or these things but indefinitely hee would haue vs to be like minded according to Christ Iesus In matters of faith and in matters of ceremonie in matters of doctrine and in matters of discipline in matters of life and in matters of learning in matters of religion and in
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
giuen of God by grace in Christ Iesus are no way of our selues To take a little view thereof â—e Lord by Ioel exhorteth or commandeth saying Ioel 2.12 Turne vnto mee with all your heart with fasting weeping and mourâ—â— and yet Ieremy sheweth plainly that conuersion vnto the â—â—d is wholly the gift of the Lord when hee thus praieth â—uert thou mee and I shall be conuerted Ier. 31.18 for thou art the Lord God Likewise our Sauiour Christ exhorteth Mat. 11.28 Come vnto all yee that are weary and laden and I will ease you and yet sheweth plainly that to come vnto him is wholly from Father when he thus saith No man can come vnto mee Ioh. 6.44 exâ—â— the Father which hath sent mee draw him In another place exhorteth saying Take heed and beware of couetousnesse Luk. 12.15 to doe thus is wholly from the Lord as the Prophet shewby that his praier vnto the Lord Ps 119.36 Incline mine heart vnto thy â—â—â—nies and not to couetousnesse Generally the Prophet exâ—eth to flie from euill and to doe the thing that is good 37.27 Iames telleth vs that to doe good is wholly from the â—d saying Euery good and perfect gift is from aboue Iam. 1.17 and comâ—â—h downe from the Father of lights c. The like is to be said â—eproofes Maâ— 16.14 Christ reproued the eleuen of their vnbeleefe hardnesse of heart and yet the Prophet sheweth that it is Lord that taketh away the stonie heart out of our body EZ 36.26 giueth vs an heart of flesh and the Apostle that faith is gift of the Lord. The like is to be said of all precepts proâ—â—eâ— threatnings reproofes admonitions exhortations and like in holy Scripture The Lord vseth them all as meanes to worke his owne will in vs and giueth vnto vs whatsoeuer he requireth of vs He setteth downe lawes and statutes 〈◊〉 as if it were in our owne power to keepe them but that 〈◊〉 may know what to aske of him and with the Prophet to 〈◊〉 O be gratious vnto thy seruant that I may liue and keepe thy 〈◊〉 He promiseth good things to those that will obey him not 〈◊〉 if it lay in vs to obey him if our selues would but that bâ—â— may worke such a will in vs by his promises He admonishâ—â— and exhorteth vs not as if we were able of our selues to wâ—â— or do the things but that so we may looke into our own â—eâ—nesse and turne vnto him and he may heale vs. You see 〈◊〉 how vaine their whole reason drawne from admonitions exhortations and the like in generall is for that neither 〈◊〉 argue any power in vs of our selues to doe good neither aâ—â— they needlesse and vaine because they are the meanes whâ—â— by the Lord worketh in vs both to will and to doe that whiâ—â— we are commanded and exhorted Now to the reason deâ—â— in particular from this exhortation in briefe I answer that aâ—beit the Apostle exhort vs to worke out our owne saluation yet it doth not follow that it is at all in our power so to do Foâ— as it followeth in our Apostle it is God which worketh in 〈◊〉 both to will and to doe euen of his good pleasure The Apostle therefore exhorteth vs to make an end of our owne saluation not for that we are able to doe so but to teach â—â—flie vnto him who worketh in vs both the will and the deâ—â— euen of his good pleasure Now let vs make this vse of that which hath beene spokâ—â— for the resoluing of this doubt It is not in our owne powâ—â— we see to flie the euill we are forbidden to doe the good 〈◊〉 are commanded or to embrace the vertuous and godly 〈◊〉 whereunto we are exhorted but wholy from grace onâ—ly from the Lord. So often then as wee heare or read any pâ—â—cepts or lawes in the booke of God let vs therein acknoâ—ledge our duties and seeing it is not in our power to keep them let vs flie vnto our God and pray to him Lord gâ—â—â— me grace to do that thou commandest and then commaâ—â— mee what thou wilt So often as we heare or read any prâ—mises or threatnings let vs therein acknowledge our oâ—â— frowardnesse and seeing it is not in vs to bend at promises threatnings vnlesse he touch vs with his holy spirit let vs 〈◊〉 vnto our God and praie vnto him Lord take from mee â— hard and stony heart and giue me for it a soft and fleshie â—â—rt that thy promises and thy threatenings may worke in 〈◊〉 obedience to thy will So often likewise as wee heare or â—â—de of admonitions or exhortations let vs therein acknowâ—â—â—ge our owne infermities and seeing we cannot of our selues 〈◊〉 or do the thing whereunto wee are exhorted let vs flie to our God and pray vnto him Lord frame my will accorâ—â—â—g to thy blessed will that I may doe what thy will is And conclude this point seeing we cannot run this rase whereâ—o the Apostle exhorteth vs but God must worke in vs both 〈◊〉 will and the deede let vs flie vnto our God and pray vn him Lord sanctifie mee with thy holy spirit that by thy â—ce guiding mee I may walke in those good workes which â—â—u hast ordained mee to walke in vnto my liues end LECTVRE XXXIV PHILIP 2. â—ers 12.13 With feare and trembling For it is God which worketh in you both the will and the deede euen of his good pleasure WIth feare and trembling From these words some there are that gather that vncomfortable doctrine of the vncertaintie of our saluation Rhem. in loc affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation and cleane contrary to the teaching the Apostle in this place So that the meaning of the Aâ—â—stle by their iudgements in this place is this that we should worke our saluation that yet wee should alwaies doubt of â—â—r saluation But how farre this is wide of the Apostles meaning may easily appeare by those manifold Scriptures wheâ—â— by the certainety or our saluation is affirmed and consequâ—â—â—ly this vncomfortable doctrine of the doubting of our salâ—â—tion is vtterly ouerthrowne I am sure Iob. 19 25.26.27 saith Iob that mâ—â—â—deemer liueth and he shall stand the last vpon earth and though after my shinne wormes destroy this body yet shall I see God 〈◊〉 〈◊〉 flesh whom I my selfe shall see and mine eies shall behold and 〈◊〉 other for mee Lord how this holy man so assureth himselfe of his saluation that he beates vpon it as if hee could â—â—satisfie himselfe with any words but fills his mouth withâ—â— ioycing hereat amidst all his afflictions Rom. 8.38 I am sure saith â—â— my Redeemer liueth I shall see God in my flesh I my selfe shall 〈◊〉 him mine eies shall behold him none other for mee but I my 〈◊〉 shall behold him He doth as fully assure himselfe of his saluation as if he were already in full
vs. Looke particularly into our selues is it a comfort vnto vs when we know of the good state one of another and is it a griefe vnto vs when we heare of the decaied state one of another Nay commonly we repine when we see the state of others better then our owne either in wealth or in honor or in fauour or the like and commonly we are glad when we see another especially if he be of the same trade and profession with vs goe downe the winde as we say We ioy not one in the ioy of another we grieue not one in the griefe of another but contrariwise we rather ioy one in the griefe of another and grieue one in the ioy of another Well such reioycing and such grieuing are not good Let vs euen so many as feare God be otherwise affected one towards another Let vs take comfort in the good one of another in the growing vp in wealth in honor in fauour in knowledge in wisdome and in euery good grace of the spirit one of another and let vs be grieued in the misery in the penurie in the trouble in the sorrow in the ignorance in the badnes one of another And if we shall doe this so many precepts of loue and charitie shall not be needfull for vs but by the fruits of an vnfeigned loue we shall shew our selues to be Christians indeede for this is an vndoubted note of true Christianitie and of sincere loue so mutually to be carefull one for another that we reioyce one in anothers good and be sorry one at anothers griefe or miserie Now followeth the reason why he sent him For I haue no man like minded c. This is the reason why he rather sendeth Timothie then any of the rest that were with him because of all that were with him none were like minded in generall to doe their dutie in their ministerie and none which in particular would so faithfully and sincerely care for their matters and for the good of their Church as would he A great commendation of Timothie which was sent great loue in the Apostle to send such a man vnto them and very behouefull for them to receiue such a man sent in such loue with all gladnes and to make much of such all points very well worthy a large discourse but I can onely point at them The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie and to be placed ouer a Congregation to serue in the Tabernacle He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord to labour in the Lord his vineyard to doe the worke of an Euangelist and of a Minister and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent and will faithfully and diligently labour to present them ouer whom he is set pure and vnblameable before God For first his very office which is to preach the Gospell of Christ Iesus should worke in him a loue and cheerefull minde to teach the Lord his will and to preach the Gospell of Christ Iesus Otherwise he is not meete to be commended to the worke of the ministerie or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ that they may be his crowne and his ioy in that day Otherwise he is not meete to be set ouer that people or at least not so meete as they that would faithfully labour to that purpose Againe the Apostle his care to send such a man vnto them may be a good patterne to Bishops and Patrons of Benefices what manner of men to commend vnto the worke of the ministerie and to commit the charge of soules vnto In the like care and loue of Gods people they should commend such men to this worke and this charge as we haue already spoken of men willing to doe the worke of the Lord and which will faithfully care for their matters ouer whom they are set Otherwise to say the least they shew themselues not to haue that care and loue of Gods people which the Apostle had of these Philippians whereas their care should be the greater because they commend vnto a continuall charge and Paul onely sent Timothie to continue for a season with the Philippians But the speaking of these things in this place is to litle purpose therefore I briefly passe them ouer The third thing which I obserued in these words was how behoouefull it was for the Philippians to receiue such a man sent in such loue with all gladnesse and to make of such for therefore no doubt did the Apostle the rather commend him so as hath beene said that so the rather they might receiue him and embrace his doctrine the more gladly and be the more careful that he might not mislike any thing amongst them when he should come amongst them And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord euen for the words sake which they preach vnto you They faithfully care for your matters not for your worldly matters either in respect of you or of themselues for they seeke not yours but you but they faithfully care for your spirituall matters euen for the saluation of your soules in Christ his stead they beseech you and exhort you vnto the things that belong vnto your peace they teach they improue they correct they instruct you and all is that your soules may be saued in the day of Christ Now they leade you forth besides the waters of comfort now they bring you to feed in greene pastures now they call you backe when yee are wandring out of the way now they leade you on along in the way now they wound and breake the hairie scalpe of him that goeth on in his wickednesse now they heale the bruised and afflicted soule groning vnder the weight and burden of his sinne These are such of your matters as they care for and these they faithfully care for if they be faithfull Ministers of Christ Iesus In what regard doe yee thinke yee ought then to haue them euen for their workes sake Obey them that haue the ouersight of you Heb. 13.17 saith the Apostle and submit your selues vnto them for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe And in another place Wee beseech you 1 Th. 5.12 saith the Apostle that yee know them which labour amongst you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus Now as Samuel said
them saith hee that haue the ouer-sight of you and submit your selues vnto them for they watch saith he for your soules c. Againe saith the same Apostle 1 Tim 5.17 The elders that rule well are worthy of double honor especially they which labour in the word and doctrine c. Let vs therefore take heede how we do despise or not reuerence these our spirituall fathers in Christ Iesus Pro. 30.17 For if the eye that mocketh his father and despiseth the instruction of his mother shall be a pray vnto the rauens of the valley to picke it out and vnto the young Egles to eate it How much more shall it be so vnto vs if wee despise the instruction of our fathers in Christ Iesus and if wee stop our eares at the voice of their charming charme they neuer so wisely Againe let vs take heede how we doe not obey those our spirituall fathers in Christ Iesus Deut. 21.18 For if the stubborne and disobedient sonne that will not hearken to the voice of his father or of his mother nor will obey their admonition shall bee stoned with stones vnto the death how much more shall the iudgement of God ouertake vs if we will not heare nor incline our eares to obey the voice of our fathers in Christ Iesus if wee will not hearken and obey their admonitions and exhortations which in Christ his steede do beseech vs and admonish vs and exhort vs. Heare the voice of wisedome a voice fearefull yet most true Pro. 1.24 because saith Wisedome I haue called and ye refused c Euen thus shall it be vnto all them that obey not the voyce of wisedome in the mouth of the Minister Hearken therefore and obey for obedience is better then sacrifice Yea and reuerence the person of the Minister for the words sake which he bringeth In a word from this one example of Timotheus commendation let Ministers of the younger sort learne to reuerence their auncients in their ministery let young men learne to honour the person of the aged and let all of vs learne to carie our selues towards them that haue begotte vs in the faith as sonnes vnto their father Now followeth the conclusion of his first promise which was to send Timotheus vnto them in these words him therefore I hope c. Wherein is set downe the repetition of the former promise and likewise a farther signification of the time when he would send him Him saith he I hope to send there is the repetition of the former promise as soone as I know how it will go with me here is the signification of the time when he would send him Before he had said I trust to send Timotheus shortly vnto you now he sheweth what he meant by that shortly that is as soone as he should know whether he should be deliuered from his bonds by Nero which he hoped should bee shortly And the cause why he sent him not presently with Epaphroditus was because as yet he knew not certainely how his matters would go and he was very desirous that at his Timotheus comming vnto them they might bee comforted ouer his deliuerance from his bonds I haue already pointed at such notes as I thought meete to bee gathered from this promise It followeth And I trust in the Lord In these words he putteth them in hope of his owne comming shortly vnto them Which his promise as the other dependeth vpon the hope of his deliuerance out of prison This hope also of his comming vnto them he putteth them in for their farther comfort and likewise for their farther confirmation in the faith Whence 1. we may note the Apostle his great care that they might be comforted and therein obserue the great care that the Ministers of Christ Iesus should haue of the comfort of their people in the times of their distresses of which note wee haue already spoken before 2. We may note the Apostle his great care that they might grow strong in the faith and abound in euery good worke vnto the glory of God the father And this care ought also to be in the Ministers of Christ Iesus towards their people as also I haue heretofore obserued Only here remaineth one doubt to be answered For here some happily will aske how it fell out with this hope and confidence of the Apostle was he deceiued of his hope and confidence or did he as he hoped he should send Timothy shortly after vnto them did he as he trusted he should come himselfe shortly after vnto them Whereunto 1. I answere what if he were deceiued of his hope and confidence doth this at all impaire his credit and authority If it had beene a matter of faith and doctrine it should But this was a thing casuall and contingint wherein he might be deceiued and yet his credit no whit diminished For albeit he had the spirit of truth to lead him into all truth in whatsoeuer doctrine hee deliuered vnto the Church Yet in things that concerned himselfe especially in things future and contingent might he be deceiued euen as we see in this place that albeit he had the gift of healing yet Epaphroditus whom hee dearely loued had like to haue died with him 2. I answere that whether hee were deceiued of his hope and confidence or no I cannot certainely tell because it appeareth not by the Scriptures But very well it might be â—hat both he sent Timothy vnto them and that himselfe came afterwards vnto them For this we must know that hee was twise imprisoned at Rome by Nero. First hee was cast into prison in the third yeere of Nâ—ro and deliuered in the fift Againe hee was cast into prison in the twelfth yeere of Nero and was put to death in the thirteenth of his raigne Writing therefore this his Epistle in his first imprisonment it might very well be that in that seuen or eight yeeres betweene that and his second imprisonment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both he sent and went to Philippie And the word which the Apostle here vseth maketh it very probable that both he sent and went thither being a word which signifieth an assured confidence and is seldome or neuer vsed but when the thing followeth which thus is trusted Howsoeuer hee went or went not it is no matter of our faith or where about we neede to be troubled This is sure hee trusted in the Lord to come vnto them and to see them that so they might bee comforted one in another and that hee might confirme and strengthen them in the faith And let this be spoken touching his second promise LECTVRE XLII PHILIP 2. Verse 25.26 But I supposed it necessary to send my brother Epaphroditus vnto you my companion in labour and follow souldier c. BVt I supposed it necessarie In this last part of this Chapter which concerneth Epaphroditus the Apostle 1. signifieth his present sending of Epaphroditus backe againe vnto them 2. He setteth downe the causes why he sent
doe being taught by him that seeing the Ministers of the Gospell doe labour and watch for our soules as they that must giue account vnto God for them therefore wee should giue vnto them that portion which is due vnto them for their maintenance and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected they that liue abroad see and know too well for so it is that euery little is now too much for the Minister if he may haue some reasonable portion of that whole which is due vnto him it is thought that he is very well vsed if any thing of his due may be concealed and kept from him it is thought to be very well saued and better so saued then ill spent for so commonly they account of that which they giue vnto the Minister albeit it be not theirs but his which they giue Farre otherwise then it was in the times of greatest ignorance and blindest superstition for then they thought they could not giue enough vnto their Massing Priest and now they thinke they cannot pull enough away from the teaching Minister then they thought euery peny better bestowed then other vpon their Confessor now they thinke euery peny worse bestowed then other vpon their Pastor But it is no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe withall Exod. 32.3 Iudg. 17.10 How liberall was Micah vnto the Leuite to get him to stay with him to be vnto him a father and a Priest And so it falleth out very often that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof with a blinde zeale then with a true zeale in the cleere light of the Gospell Well let vs know that wee are to giue vnto them that labour amongst vs and watch ouer our soules that which is due vnto them whether it be of maintenance for their liuelihood or of reuerence vnto their persons And for conclusion of this point let that one place of the Apostle serue for both these purposes where hee saith that those Elders especially which labour in the word doctrine are worthy of double honour 1 Tim. 5.17 which is as diuers doe expound it of maintenance for their life and of reuerence vnto their persons They are Gods labourers both labouring for God and â—o bring vs vnto God let vs therefore carry our selues towards them as towardâ— Gods Vice gerents vpon earth giuing vnto them with all cheerefulnes that which is due vnto them as vnto the Lord. And let this suffice touching this that Paul calleth Epaphroditus his companion in labour Againe hee calleth him his fellow-souldier What then Paul or Epaphroditus were they souldiers Went they forth to battell Were not the Leuites and are not the Ministers of the Gospell of Christ Iesus exempted from seruice in warre Is the Minister to labour like an husbandman and besides also to fight as a souldier Yea certainly Paul and Epaphroditus were fellow-souldiers neither are any of the Ministers of Christ exempted from warre but fight they must and souldiers they must be But neither are their weapons carnall wherewithall they must fight neither are the enemies against which they must fight so much flesh and bloud as spirituall wickednesses and the princes of the darknesse of this world They are souldiers to fight with the sword of the spirit against euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuitie euery thought to the obedience of Christ In this then that the Apostle calleth Epaphroditus his fellow-souldier wee are put in minde as of the state of all Christians in generall so of the Ministers of the Gospell in particular namely that the life of all Christians in generall and of the Ministers of the Gospell in particular is nothing else but a continuall warfare wherein wee must still play the souldiers and still fight We looke for a Citie where there shall be no more death no more sorrow no more crying no more paine neither any enemies to fight withall where wee shall triumph ouer euery enemie that hath exalted himselfe against vs and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer But whiles wee are members of the militant Church here vpon earth no man better or worse rich or poore may promise rest vnto himselfe but all must stand vpon their guard and all must alwayes be in a readinesse to fight Iob 7.1 Whereupon Iob calleth the life of man a warfare because together with his life his warfare shall only haue an end And our Sauiour telleth vs that the day hath enough with his owne griefe that is Matt. 6.34 neuer a day of a mans life which brings not griefe enough with it vpon it owne backe Now the enemies which wee haue to fight withall are the world without vs the flesh within vs and the deuill seeking continually like a roaring Lion to deuoure vs none of all which want either will or skill or might to ouerthrow vs vnlesse wee hold fast the reioycing of our hope vnto the end The flesh hath so many sugred baits and deceitfull delights to allure men vnto the enticements thereof that sometimes Dauids and Salomons and men after Gods owne heart cannot auoid the snares thereof but are entangled therewith The world likewise hath so many wayes to deceiue as that euen the Disciples of Christ Iesus cannot auoid it but be deceiued thereby And the deuill so furiously rageth as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations These are those enemies which we haue all of vs to fight withall and these wee shall haue to fight withall so long as wee liue in this flesh and whatsoeuer batterie any of these or all these can lay against our soules wee shall be sure of it whiles wee liue in this world Rom. 7.23 for the flesh euermore rebelleth against the spirit and euer striueth to leade vs captiue vnto the law of sinne which is in our members The world likewise knoweth not the Lord but the amitie of the world is the enmitie of God Ioh. 17.25 Iam. 1 4 Ioh. 2.15 1 Pet. 5 8. and if any man loue the world the loue of the Father is not in him The deuill likewise seeketh continually like a roaring Lion whom he may deuoure Nothing to ridde any of vs from the assaults of all these till death and therefore all of vs must bee souldiers and fight against all these as in our baptisme all of vs haue promised so long as wee carry about with vs our earthly house of this Tabernacle And as this is the state of all Christians in generall to liue in
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
the Pharisies where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God Matt. 21 31. The meaning is not that the wicked and lewd life of the Publicans and harlots did more commend them vnto God then did the religious and strict life of the Pharisies but thereby our Sauiour giueth them to vnderstand that because of their conceit and confidence in their owne righteousnesse they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance and sooner come vnto him then would they that had confidence in their owne workes and in their owne righteousnesse The more confidence then that we haue in our owne workes and in our owne righteousnesse the more strangers wee are from Christ and his righteousnesse If wee cleaue wholly to our workes as thinking to be iustified or saued by them wee are wholly separated from Christ Iesus and haue no part in that saluation which is by grace through faith in his name or if wee cleaâ—â— in part vnto our workes then doe wee diminish the glory of Christ Iesus Nay I say more if wee cleaue in part vnto our workes wee haue no part in Christ or in saluation by him Which I take it is plaine by that of our Apostle verse 3. of this chapter where hee saith Wee reioyce in Christ Iesus aâ—â— haue no confidence in the flesh as if he should haue said If weâ— should haue confidence in the flesh then should wee not reioice in Christ Iesus The conclusion then must needs bee that all our workes by reposing confidence in them how good soeuer they seeme to be are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from comming vnto Christ vnto these of the Apostle let mee adde a 3. respect wherein also euen all our workes generally are but losse and dung which is in respect of the quality of our works in themselues For if our best workes should be weighed in the ballance of the sanctuarie they would be found too light if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid and say Psa 143.2 enter not into iudgement with thy seruant ô Lord for in thy sight shall no man liuing be iustified Iob. 14.4 For who can bring a cleane thing out of filthinesse there is not one that can do it How good therefore how righteous and holy soeuer we be yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet Es 64.6 Whether therefore we compare our workes and our righteousnesse by workes with the knowledge of Christ and the righteousnesse which we haue by faith in his name or whether we respect the reposing of any part of our confidence in them or whether we respect our workes in themselues if they should be examined by the Law of God we see that they are no vantage but losse and as the Apostle tearmeth them dung Which doctrine how true and likewise how necessary it is the Apostle his insisting and beating vpon it doth euidently shew For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost What then doe we condemne good workes doe we make this account of them that so we may banish them out of the country So some tell you but most vntruely For in all places wee exhort all men that they abound in euery good worke and we giue all encouragement thereunto Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen and that without holinesse of life no man shall see the Lord wee tell you that God commandeth them that God rewardeth them that God is well pleased with them and that they are truely good workes though they be not perfectly good workes yea wee tell you that they are accounted vnto vs as perfectly good because whatsoeuer imperfection is in them is for Christ his sake couered and not imputed vnto vs. Thus wee haue learned and therefore thus we tell you Also we tell you that yee are not to repose any confidence of your saluation in them but all in Christ Iesus that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Iesus and of his righteousnesse that our workes be they neuer so good doe not make vs righteous before God that wee are saued not of workes but by grace through faith in Christ Iesus and that none of all our workes can abide the seueritie of Gods iudgement much lesse merit any grace at Gods hands Thus also we haue learned and therfore thus also we tell you And doe we condemne good workes because wee teach you the truth touching good workes We desire and we pray that ye may abound in all knowledge and in euery good worke but we are iealous that ye should not grow to an ouerwening conceit of them Good workes must be done but we must not trust to be iustified or saued by them because that honour onely belongeth vnto God Let this teach vs to renounce all confidence in our owne workes and in our owne righteousnesse whatsoeuer and to beware of them that tell vs that our workes are meritorious and worthy of heauen For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes Luc. 18.14 we shall depart home iustified as the Pharisie Wâ— must therefore come vnto Christ as the Publican confessing our owne vnrighteousnesse and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse For hee filleth the hungâ—e with good thingâ— but sendeth away the rich emptie Hee came not to cal or to clothe the righteous in their own conceâ—â— but he iustifieth the wicked and clotheth the naked For hee respecteth the humble and lowly but for the proud he beholdeth them a farre off Let vs therfore humble our selues in our selues and only reioyce in Christ Iesus If we do any thing that is good it is not of our selues but onely from grace and if we receiue a reward for any good that we doe it is not for the merit of the worke but of the mercie of the Lord for we must still hold that rule of our Sauiour that when wee haue done all that we can yet must we say Luc. 17.10 we are vnprofitable seruants we haue done that which was our dutie to doe Now vnprofitable seruants what merit they Or they which onely doe their duty what merit they Surely other merit of any works we know none but of death If therefore we will bee made righteous before God let vs renounce all merit of grace by our owne workes all confidence in our owne righceousnes Let vs abound in euery good worke but
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
exhortations Be yee perfit as your father which is in heauen is perfit Mat. 5.48 2 Cor. 13.11 Jam. 1.4 My brethren be yee perfit be of good comfort be of one minde c. Let patience haue her perfit worke that yee may be perfit and entire lacking nothing All which and the like places shew what we ought to striâ—e vnto euen vnto the perfection of God Christians may not stand at a stay but they must grow forward from grace vnto grace from vertue to vertue from strength to strength till they become perfit men in Christ Iesus 2 Pet. 3.18 Grow saith the Apostle in grace and in the knowledge of our Lord and Sauiour Iesuâ— Christ Eph. 4.15.16 and to the Ephesians Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof receiueth increase of the bodie vnto the edifying of it selfe in loue Col. 1.10 And for the Colossians the Apostle praied that they might increase in the knowledge of God Yea euery where almost the Holy Ghost vrgeth this spirituall growth in all the children of God in all spirituall graces in heauenly things Here then first they are iustly to be reproued that either care not at all to know Christ and the vertue of his resurrection c or if they haue a litle knowledge content themselues with that and neuer thirst to increase with the increasing of God Too too many such carelesse and carnall Christians there be as know not nor care to know the things that belong vnto their peace They follow and they eagerly follow but what honors riches pleasures worldly commodities they follow not with the Apostle the knowledge of Christ c they care not for God neither is God in all their thoughts Other too too carelesse Christians likewise there be that thinking they haue some knowledge content themselues with that and greatly seeke not after more And therefore they come not at Church they come not at Sermons or now and then when they list some of them know as much as the Preacher can tell them and some of them know as much as will serue their turne But they know nothing as they ought to know vnlesse their knowledge worke in them a thirsting desire after more knowledge for hereby shall we know that we know Christ if we eagerly long in our soules to haue this knowledge of Christ daily more and more increased in vs. If then we will haue this testimonie vnto our owne soules that we haue attained vnto some knowledge of Christ let vs labour with the Apostle that we may comprehend and catch hold of the knowledge of Christ Iesus as perfectly as he hath comprehended and caught hold of vs if wee belong vnto him Let vs labour daily more and more to grow from grace to grace from strength to strength from knowledge to knowledge till we come vnto the measure of the age of the fulnes of Christ Againe here is another notable comfort for such of Gods children as are troubled with the consideration of their imperfections Thou feelest thine imperfections it is well Doest thou long in thy soule after perfection Desirest thou to be fulfilled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Wouldest thou gladly grow vp in grace and in the knowledge of our Lord and Sauiour Christ Iesus Doth the consideration of thine imperfections set thee vnto God in prayer vnto him that he will disburden thee of thy wants that he will shew forth the light of his louing countenance vnto thee that he will guide thy feet into the way of peace All the world could not set thee in a better course to perfection It is the way that the Apostle hath chalked before thee who hauing not attained vnto perfection acknowledged it and followed after it Let not thine imperfections then trouble thee None of Gods children but they haue their imperfections If thou though in great imperfection follow toward the marke for the price of the high calling of God in Christ Iesus thou hast great cause of comfort LECTVRE LXI PHILIP 3. Verse 12.13 But I follow if I may comprehend that euen as I am comprehended of Christ Iesus Brethren I count not my selfe that I haue atteined NOw in that the Apostle saith but I follow if I may comprehend hence our aduersaries take a proofe of that vncomfortable doctrine oâ— doubting of our saluation as also from that in the former verse where he saith if by aâ—â— meanes c. For say they if S. Paul ceased not to labour still as though he were not sure to come vnto the marke without continual endeuour what securitie may we poore sinners haue of saluation by onely faith And iâ— S. Paul followed if he might comprehend as though he were not sure to comprehend what securitie may we poore sinneâ— haue that we shall comprehend No indeed poore wretches and the poorer and wretcheder for your doubting if yee gather thus from these and the like places yee can haue litle securitie of your saluation S. Paul ceased not to labour and endeuour still vnto the marke doth it follow herevpon that he was not sure to come to the marke 2 Reg. 20. When Hezechias was so sore sicke was hee not sure that he should be restored to health Yes he had the Lord his word for it by his Prophet and for a farther confirmation of his faith he had a signe to assure it and yet he ceased not to vse the meanes that God had ordeined for the recouerie of his health Our Apostle in that dangerous voyage towards Rome Act. 27.23.24 was he not sure that both he and all his companie should be saued from the perill of the waters Yes the Angell of God had assured him both of his owne life and of all theirs that sailed with him yet he ceased not to vse all meanes that they might all come safe to land So for his saluation in the day of Christ he knew and was sure that neither death nor life nor Angels nor principalities Rom. 8.38.39 â—or powers nor things present nor things to come nor height nor â—â—â—th nor any other creature should be able to separate him from â—â—e loue of God in Christ Iesus Yet he ceased not as here we â—â—e to labour and endeuour still vnto the marke he laboured â—eâ—iring by any meanes to attaine vnto the resurrection of the â—ead And so generally we say that all the faithfull children â—f God are may be by faith in Iesus Christ sure of their saluaâ—â—on Yet we say that they are to labour to attaine to the knowâ—edge of Christ of the vertue of his resurrection c wherby â—hey may attaine vnto the resurrection of the dead For we â—oe not reach or promise securitie of saluation by onely faith â—ut vnto those that labour in
in mercy by God that hath called vs in mercie and giuen 〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory Here then behold and wonder at the louing kindnesse of our God We must runne and we shal be very well rewarded For if we runne albeit we can merit nothing by our running because when we haue done what we can we are but vnprofitable seruants yet in mercie will he giue vs an euerlasting crowne of glory A good reward for a meane seruice performed but meanely by him that runnes the best And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit The mercie of our God should stirre vp our thankfulnes vnto our God and the great reward which in mercy he doth giue should make 〈◊〉 runne the waie of his commandementes Rom. 8.18 All that euer wee can doe or suffer is not worthy of that glory which shal be shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling he will in mercy giue vnto vs an incorruptible crowne of glory Let our mouthes thereâ—â—re be filled with his praise and honour all the day long who â—â—ere there wanteth merit sheweth such mercie And if duâ— or loue cannot preuaile with vs yet let this inestimable â—â—ward perswade vs to runne the way of his commandeâ—entes In a word we know that our labour shall not be in â—ine in the Lord. Let vs therefore abound in euerie good â—orke and let vs runne with patience the race that is set beâ—â—re vs. The next and last thing which hence I obserue is that as â—od hath chosen vs in Christ Iesus so hath he called vs in â—hrist Iesus Ephes 1.4 The former appeareth by the Epistle to the Eâ—â—esians the later by this place of our Apostle and many oâ—â—ers Yea Christ Iesus alone it is in whom and for whom â—â—d hath blessed vs with all spirituall blessing in heauenly thinges 3. 〈◊〉 the Apostle both speaketh there and manifestly sheweth â—oth there and elsewhere For in him are we predestinate 〈◊〉 him are we chosen in him are we called in him are we aâ—â—pted in him are we iustified in him are we sanctified and 〈◊〉 him through hope are we glorified and in him are all â—e promises made vnto vs both of the life present and of â—at that is to come If we had beene called in Peter or in â—aule or in Moses then might we haue belieued in them â—nd lookt vnto them as vnto the marke that is set before vs. â—ut now that we are called in Christ Iesus we are to belieue in â—â—m and alwaies to looke towardes him in the whole course â—f our life In him we haue all thinges and in him shall our â—â—y bee made perfit Let this then teach vs to reioyce onely in Christ Iesus in â—hom onely wee are called and in whom onely wee are â—lessed In our selues we are nothing else but bondslaues of â—atan Children of wrath a naughty and crooked nation vnâ—ble altogether to thinke or speake or doe any thing that is â—ood abominable disobedient vnto euery good worke reâ—robate and not onely neare vnto cursing but cursed But in â—ur Christ Iesus we are freede from sinne and condemnation â—nd made the seruants of righteousnes and heires of saluation â—â—d in him we are called vnto that high calling to be the sons of God and haue all the priueledges that belong vnto the sonnes of God Let vs therefore reioyce in him alwaie let our songs be made euer of him and dayly let vs praise him Let vs iudge whatsoeuer is best to be but dung for the excellent knowledge sake of him and let vs in all thinges grow vp in him c. LECTVRE LXIV PHILIP 3. Vers 15.16 Let vs therefore as many as be perfect be thâ—â—â—â—ded and if ye be otherwise minded God shall reueale c. NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ and likewise of all things without Christ 〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he haâ—â— professed may be generally receiued and approued And if any of them will not happily presently receiue this truth yet he signifieth his hope that God will afterwards reueale it to them that they may embrace it wiâ—h him and in the meane time till God reueale it and make it knowne vnto them he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained This I take to be the generall meaning of these words in these two verses Now let vs yet a little more particularly sift and examine the meaning of them Let vs saith the Apostle c. This speech yee see is exhortatiue in that he saith let vs be thus minded and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippiâ—â—â—â— generall in that he saith Let vs therefore as many as be perfeâ—â— and ye see that it is to bring ouer his own priuate example vnâ—o a generall doctrine in that he saith Let vs therefore as many â—â—s be perfect be thus minded Let vs therefore therefore why euen because I your Apostle by whom ye haue beleeued am â—hus minded as I haue told you let vs therefore as many as bee perfect be thus minded Thus minded How to renounce all confidence in the flesh to iudge all our owne righteousnes by workes whatsoeuer to be but dung to reioyce only in Christ Iesus and his righteousnesse which is through faith to thirst after the knowledge of Christ and of the vertue of his resurrection and acknowledging our want of perfection in the knowledge of Christ incessantly to runne forward in the Christian race vnto perfection forgetting that which is behind and endeauouring our selues vnto that which is before and following hard towards the marke for the prize of the high calling of God in Christ Iesus let vs be thus minded euen as many of vs as be perfect Yea but who were those were there any such Did not the Apostle immediately before deny that he was perfect How then doth he now say let vs as many as be perfect c. We must vnderstand that the Apostle doth not here speake of any that were perfect indeed either in knowledge or in obedience but he speaketh partly vnto those that thought they were perfect and partly vnto those that by their holy walking shewed that they were in the way to perfection that both they that thought themselues perfect and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than others would thinke as he did touching the points before mentioned and controuersed betwixt him and the false Teachers Yea but is not his exhortation generally vnto all Why then doth he require it of them that
The 3. cause of the dissensions in the Church of God is because we doe not all minde one thing For such oftentimes â—s our waywardnesse that when in the substance of the doctrine we agree with the Church yet will we picke a quarrell either at the Professors of the truth or at some ceremonie or at some defect in the discipline of the Church whereby we will make a schisme in the Church What a stirre made Corah Dathan and Abiram in the congregation of Israell And whence was it They could not abide Moses and Aaron but tooke exceptions against them saying Num. 16.3 Yee take too much vpon you seeing al the congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the congregation of the Lord What contentions likewise were there in the Church of Corinth and how did they one swell against another 1 Cor. 1.12.11.4.21 And whence was it One held of Paul another of Apollos another of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lords supper one was hungrie and another was drunken This distraction in minde and iudgement bredde among them so great dissensions as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians euen to represse their dissensions caused by their distractions in minde and iâ— iudgement And this at this day is the cause why the Brownists and Baroists separate themselues from our assemblies and making a schisme and diuision will not present themselues in our congregations They doe not charge vs with corruption of doctrine but because of some things in some ceremonies and in our outward discipline they cannot they say be of one minde with vs and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are at least such as this place of Scripture seemeth vnto mee to point at The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes The 2. because in things that are reuealed vnto vs we do not proceed by that one ruâ—e of his word vnder whose banner we fight but fling out some of vs vnto traditions decretals constitutions legends and the like The 3. because we doe not minde one thing but are too readie to fall at oddes and through contention to make a schisme and to rent the seamlesse coate of Christ The 2. thing which hence I note is touching the remedies of the dissensions in the Church of God at least of such dissensions as spring from these causes before mentioned The â—medies according to the number of the causes are three â—â—h sore requiring a salue and each cause of dissension stanâ—ng in neede of a remedy against it The 1. remedie against â—â—â—sensions caused by not waiting till God reueale things not 〈◊〉 reuealed is when any truth is not yet reuealed vnto vs â—â—h patience to waite till God in his good time reueale his â—â—ly truth vnto vs. For this we know that he who praied thus to his Father Sanctifie them with thy truth thy word is truth Ioh. 17.17 â—d was heard in the things which he praid for will reueale 〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the â—â—an time either we should so speak of the things that are not â—â—ealed vnto vs as submiting that we speake vnto the iudgeâ—ent of the Prophets as the Apostle willeth 1 Cor. 14.32 or else we should â—ld our peace and hearken vnto him vnto whom God hath â—ealed his truth as the same Apostle willeth in the same â—ace saying If any thing be reuealed to another that sitteth by 30. 〈◊〉 the first hold his peace A rule to the practise whereof the â—postle seemeth vnto me to exhort where he saith Rom. 12.3 Let no man â—esume to vnderstand aboue that which is meete to vnderstand but 〈◊〉 him vnderstand according to sobrietie as God hath dealt to eueâ— man the measure of faith For he which will seeme to vnderâ—and before it be reuealed vnto him how doth he vnderstand â—â—cording to sobrietie how doth hee not vnderstand aboue â—â—at which is meete to vnderstand But the Apostle would â—aue euery man to vnderstand according to sobrietie and no â—an to vnderstand aboue that which is meete to vnderstand â—nd consequently would haue all men with patience to waite â—ll God shall reueale that vnto them which as yet is hid from â—heir eyes In the practise of which rule if wee would bee as â—arefull as we are skilfull in the knowledge of it many of vs â—he Church should be freed from dissensions wherewith it is â—roubled As many of vs therefore as loue the peace of Sion â—n the things that are not yet reuealed vnto vs let vs with paâ—ience expect till God in his good time reueale them vnto vs â—nd in the meane time let vs either submit that we speake vnâ—o â—he iudgement of the Prophets or else let vs hold our peace hearken vnto them vnto whom God hath reuealed his truth The second remedie against dissensions caused by not proceeding by one rule in the things reuealed is in the things that are reuealed and generally agreed vpon amongst vs to proceed by one rule euen that one rule which God hath prescribed vs in his word and not to decline from that either to the right hand or to the left Gal. 6.16 For as the Apostle saith as may as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Whence it is cleere that so we haâ—e peace both with God and amongst our selues if wee walke according to the rule set downe by the Prophets and Apostles For that is the rule which hee speakes of and whereof hee had said before 1.9 If any man preach vnto you otherwise then that ye haâ—â— receiued let him be accursed So that as the Lord commanded Iosua Ios 1.7 we may not depart or turne away from it to the right hâ—â—â— or to the left To this purpose also is that of our Apostle where he saith Rom. 16.17 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue learned In which place the Apostle would haue the Romans constantly to hold fast that doctrine which they had learned signifying withall that they should not want those that would labour to cause diuision and offences amongst them But thus they should auoid them if they would continue in the things that they had learned Whence it appeareth that it is a notable way to auoid diuisions and dissensions to beleeue and liue after the rule of the word By which rule if our aduersaries would haue
shall most vndoubtedly be so many witnesses against vs to the encreasing of our iust condemnation Thus much of this note The 2. thing which I note is from the person of him that exhorted the Philippians which was Paul their Apostle who had taught them the truth in Christ Iesus and had waâ—ked in all holy conuersation amongst them Whence I obserue that the Ministers of Christ are not onely to teach the truth of Christ Iesus with vncorrupt doctrine with grauitie integrity and with the wholesome word which cannot be reproued but withall to be such examples vnto their flockes as that they may say with the Apostle Be ye followers of me and of such 〈◊〉 walke so as ye haue me for an example This our Apostle required of Timothie 1. Tim. 4.12 where he said vnto him Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenesse And likewise of Titus where he said Tit. 2.7.8 aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integrâ—â—â— and with the wholesome word which cannot be reproued that hee which withstandeth may be ashamed hauing nothing concerning yoâ— to speake euill of And that which the Apostle required of Tiâ—othy and Titus and in them of all the Ministers of Christ â—â—at the Apostle requireth of all where he saith 1 Pet. 5.2.3 feed the flocke 〈◊〉 God which dependeth vpon you caring for it not by constraint but â—illingly not for filthy lucre but of a ready minde not as though yee â—ere Lords ouer Gods heritage but that ye may be ensamples to the â—â—â—cke And this the very names giuen vnto them in the holy â—cripture requireth of them in that they are called a citie set 〈◊〉 a hill that is looked vnto farre and neere lights that must â—ine before men by good workes shepheards that must feed 〈◊〉 the word and by example guides that must direct by the â—holesome word of truth and by holinesse of life watchmen â—â—at must not faile to giue warning both by doctrine and by â—fe c. Yea the diuersitie of the dispositions of their flock reâ—uireth this of them For though Lydia attend vnto the â—â—ings which Paul speakes and hearing beleeueth though â—â—me receiue instruction by hearing the holy word of life yet â—ust they generally be drawne on both by the wholesome â—ord and by example of an holy life or else they will profit â—ut little or nothing at all For so it is generally that the Miâ—isters life and behauiour is regarded as much if not more as â—â—is doctrine And doth not reason it selfe require that as the â—nowledge of Gods will is first reuealed vnto them and by â—heir ministerie vnto the people so they should bee the first â—nd most forward in the execution of euery Christian duty 〈◊〉 the end that it may appeare that they teach others no â—ourse of life but that which they themselues do with all careâ—â—lnesse walke in yes surely both precept and the names â—iuen vnto them and the nature of them that are to be instruâ—ted and reason it selfe requireth this of Christ his Ministers â—hat they feed the flocke of God which dependeth on them â—oth by the holy word of truth and likewise by holy examâ—le of life And doing thus their example of life of all oâ—hers that liue with vs ought to be followed The sheepe of â—ll others ought to heare their Pastors voice and they that are â—o be led in the way are to follow of all others them that are â—ppointed to be their Guides when their shepheards their Guides shine as holy lights before them and hold out the word of life vnto them Exception I know will easily be taken and I wiâ—h it might not iustly be taken but it will bee excepted and said that if Ministers were such as now we speake of yee would folloâ— them and walke as ye had them for an ensample But how few such Ministers be there How many bee there that are both wicked in life and vnable to teach How many be there of those that doe teach that though they can speake smoothly and finely as they thinke yet do more hurt by their lewd and wicked example of life in one yeare then their doctrine 〈◊〉 doe good in their whole life True it is the complaint is too iust of too many and better it had beene they had beene stifled in their cradles then thus they should haue opened menâ— mouthes against them to the scandall of their calling For though they shall say in that day Lord Lord haue wee not prophecied in thy name for I let the lewd and vnlearned beasts go and leaue them to their iudgement that runne before they be sent though I say they shall say in that day Lord Lord haue we not prophecied and preached in thy name yâ—â— shall it be said vnto them Mat. 7.23 I neuer knew you depart from me yeâ— that worke iniquitie Whatsoeuer they preached if they wrought iniquitie they shall not be able to stand in the iudgement nor in the congregation of the righteous But beloued it standeth you vpon to looke vnto it hoâ— iust your exception is against his life whose doctrine is sound For oftentimes the Ministers of Christ which teach the truth purely are charged to offend in example of life when as in truth their life is no way to bee reproued But admit that his life be not answerable to his teaching this should be no reason for thee to giue lesse credit or obedience to the doctrine of truth which he deliuereth For our Sauiour hath taught thee to hearken vnto him if he sit in Moses seate Mat. 23.3 and to doe as he saith though thou may not doe as he doth if hee say well and doe not accordingly It is his doctrine not his life that thou must looke vnto O but thou wilt say why should I beleeue him or doe as he saith when he doth cleane contrarie himselfe surely that which he saith is but for fashions sake he knoweth some neerer way to heauen then he tels vs of else he would neuer doe cleane contrary and therefore thâ—â— â—ilt venture aswell as he and doe as he doth how bad soeuer 〈◊〉 be Well dally as thou list in a matter of no dalliance If â—hen he saith well and doth ill thou care not what he say but â—o as he doth thy bloud shall be required at his hands but â—â—ou shalt die in thy sinnes and see thou what thou hast gaiâ—ed by thy dalliance I wish indeed that no such exception â—â—uld iustly be taken against the doctrine or life of any in the â—inisterie For certainely such as both by the wholesome â—ord and by an holy life preach vnto the people be the holy Ministers whose labours are found fruitfull But if their life 〈◊〉 not agreeable to their teaching doe ye take heed how ye â—eglect the word of saluation
Christ whosoeuer are iustified by the law Gal. 5.4 yee are fallen from grace Where the meaning is that they are vtterly voide of Christ and not in the kingdome of grace they abolish righteousnesse redemption and saluation by Christ and haue no part in the death and resurrection of Christ that seeke to be made righteous or to purchase saluation by the works of the law Whereupon againe it followeth that they that teach righteousnesse or saluation to be by the law makâ— Christ vnprofitable and abolish the merit of our redemptioâ— by his bloud and so in their doctrine are enemies vnto thâ— crosse of Christ Will yee then know who they are that are the enemies oâ— the crosse of Christ at this day that yee may not follow them or walke as they doe Marke then who they are that in theiâ— doctrine are iniurious to the crosse of Christ Who are they that teach that we are iustified by our owne works done according to the law and not by the alone righteousnesse of Christ Iesus which he finished vpon his crosse Who are they that teach that our sinnes are forgiuen by bulls and pardons and pilgrimages and not by the alone bloud of Christ Iesus Who are they that teach propitiatorie sacrifices for the quicke and the dead other then that one sacrifice of Christ Iesus once offered vpon the crosse whereby he hath obtained eternall redemption for vs Who are they that teach invocation vnto and intercession by Saints or Angels or any other then him that by his owne bloud hath entred in once vnto the holy place and is set at the right hand of God to make continuall intercession for vs Marke who they be that be such and see whether that they be not the enemies of the crosse of Christ whether any be so iniurious vnto the crosse of Christ as they be O but some will say that these whom I now note be the onely friends of the crosse of Christ For doe not they worship the crosse of Christ euen with holy worship Doe not they set it in their temples in the high waies and in euery place bow downe vnto it Doe not they adorne it with gold and siluer and all costly precious stones Doe not their great ones cause it in all celebritie and pompe to be caried before them Doe they not at all times when they come out of their houses when they come into the Churches when they addresse themselues almost vnto any thing signe themselues with the signe of the crosse in honor of the crosse of Christ True it is they whom I note doe thus and yet these be they that be the enemies of the crosse of Christ For to doe thus and with these foolish outward semblances and may-games to deceiue the world is not to glory in the crosse of Christ or to be a friend of the crosse of Christ but to teach Christ Iesus purely and sincerely to giue vnto Christ crucified the full and whole honor of our redemption iustification and saluation which they doe not this is to be a true friend of the crosse of Christ for this is to beleeue and know Christ crucified There was a time indeed when the crosse of Christ was most odious and opprobrious and when to preach or beleeue in Christ crucified was most ridiculous And if these crosse and grosse idolaters had liued then it may well be thought that they would haue beene crosse and grosse persecutors But now when we glory in nothing more than to know Christ and him crucified in such pompous sort and vaine gesticulations to celebrate the crosse and to detract from the merits of Christ crucified is to be iniurious vnto the crosse of Christ to be an enemie of the crosse of Christ Yea what else is such adoration and worship of the crosse as they vse but most grosse and impious idolatry Take heede therefore of such marke well who they be Many such there be but take heede and beware of them for they are the enemies c. Another sort of men likewise there are enemies vnto the crosse of Christ and those are such as in their life follow after carnall delicacies and flie persecution for the crosse of Christ for Christ crucified Of such the Apostle speaketh where he saith As many as desire to make a faire shew in the flesh Gal. 6.12 they constraine you to be circumcised only because they would not suffer persecution for the crosse of Christ In which place the Apostle sheweth the cause why the false teachers preached and vrged circumcision and the Law And this it was The Iewes still obiected both vnto our Sauiour Christ and vnto his Apostles that they taught things contrary to the Law and to the ordinances of Moses for so wee see it was in the accusation of our Sauiour before his arraignment that hee moued the people Luc. 23.5 teaching throughout all Iudea they meant strange doctrine beginning at Galile euen to this place It was likewise in the accusation of Stephen when he was stoned to death Act. 6.14 that hee preached that Iesus of Nazaret should change the ordinances which Moses gaue them And for this they were ready to kill Paul 21.28 that hee taught as they said all men euery where against the Law The false teachers therefore seeing that the Iewes stood vpon Moses and the Law and that they persecuted them that preached Christ sincerely euen to the death ioyned in their preaching of Christ circumcision and the Law vnto Christ that so applying themselues vnto the humour of the Iewes they might auoid persecution for the crosse of Christ or for preaching sincerely Christ crucified And these are they that the Apostle cals here the enemies of the crosse of Christ because to please the humour of the Iewes to liue at ease and pleasure and to auoid persecution they made marchandise of the word of God and preached Christ not sincerely but so as they might keepe themselues without gunshot of any danger Will yee then know what other enemies there bee of the crosse of Christ at this day that yee may beware also to walke as they doe Marke then who they are that to auoid the danger which often followeth vpon the preaching of Christ purely fit themselues vnto the humours of men and so preach that they may please or at least not displease Who are they that turne with euery winde and rather then they will hazard life goods or name will iumpe in religion iust with the King of what religion soeuer he be Who are they that to auoid it may be only supposed dangers doe betray the truth of Christ Iesus sparing to speake such things as they ought and speaking such things as they ought not Who are they whose care and labour it is a great deale more to speake safely as they thinke then to speake sincerely Many such carnall Gospellers there be of whom that of our Sauiour Christ is truly affirmed Mat. 12.30 He that is not
conforme our selues vnto the will of God set downe in his word as touching I say our faith and repentance so touching our loue whether we loue one another so that as members of the same bodie we beare one with another and helpe one another For as faith and repentance towards God so this loue also towards our neighbour is so necessarily requisite that otherwise we do not worthily celebrate these holy mysteries And therefore if we will be worthie partakers of this holy Supper as here we that are many do all eate one bread and drinke of one cup are all confirmed in one faith and nourished to grow vp into one bodie whereof Christ is the head so must we loue one another and as members of the same bodie beare one with another and helpe one another So that at this time the verie celebration of these holy mysteries may sufficiently put vs in mind of that moderation patient mind which ought to be in one of vs towards another Neither that onely but this day also wherein we celebrate the remembrance of Christ his blessed resurrection may sufficiently put vs in mind hereof For hath Christ loosed the bands of death and by his resurrection from the dead triumphed ouer death and mightily declared himselfe to be the Sonne of God Yes he hath and this day we celebrate the most ioyfull remembrance thereof And how should not thiâ— put vs in mind of rising from the death of sinne vnâ—â— the 〈◊〉 of God Or how shall we thinke that we are risen 〈…〉 â—fe of God if there be not this moderation and p◠〈…〉 in vs one towards another Since then by the resâ—â—rection of Christ as this day we are put in mind of our râ—â—â—â—â—ection from the death of sin vnto the life of God thereby also we are put in mind of that moderation and patient mind which ought to be in one towards another let therefore the celebration of those holy mysteries of Christ his death and passion let the memoriall of his blessed resurrection as on this day be sufficient to stirre you vp vnto this moderation which our Apostle here requireth and whereof hitherto we haue spoken And whosoeuer findeth himselfe to haue failed herein heretofore let him giue all diligence hereafter that his patient mind may be knowne vnto all men The second thing which I note in this exhortation is this that the Apostle would haue this their moderation and mildnesse so conspicuous and euident as that it might be knowne and that to all men no doubt to this end that all men as occasions were offered might haue triall of their moderation and mildnesse and that thereby religion among all men might be increased and the name of God in whom they beleeued glorified Whence I obserue the extent of the moderation and mildnesse that ought to be in vs how farre the practise thereof is to reach that they may haue triall and experience thereof namely not to them alone that vse vs kindly and gently or to them alone which are within but to them also which are without euen vnto all men is our patient mind to be made knowne For as our Sauiour saith in somewhat another matter If ye loue them which loue you what reward shall ye haue and if ye be friendly to your brethren onely Math. 5.46.47 what singular thing do ye So may it well be said in this matter if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse what singular thing do we and if we moderate our affections and yeeld onely vnto them that yeeld vnto vs what praise shall we haue Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men but it is to be shewne vnto all men with whom we liue be they better or worse So the Apostle speaking of charitable beneficence Gal. 6.10 Rom. 12.18 Let vs do good saith he while we haue time vnto all men And againe Haue peace with all men And generally the precept is that we haue our conuersation honest amongst all men As lights therefore for so we are called we must communicate the light that is in vs vnto all men holding forth our lights of gentlenesse goodnes meeknes temperancie moderation patience c. vnto all men imitating therein our Father which is in heauen Math. 5.45 who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust And now why are we to vse this moderation towards all men that our patient mind may be knowne vnto all men The reason is that all men seeing our moderation and mildnesse towards all men may thinke the better of the Religion which we professe and the rather glorifie the Lord of glorie in whom we beleeue For if they shall see vnto wardlines and vnkindnesse in one of vs towards another quickly do they speake euill of the name of God and of the doctrine which we teach And therefore the Apostle alwayes exhorts all sorts vnto all holy duties and why that the name of God and his doctrine be not euill spoken of 1. Tim. 6.1 Tit. 2.5 Iam 2 7. that the word of God be not euill spoken of that the worthy Name after which they be named be not blasphemed But if they shall see moderation and mildnesse meeknesse gentlenesse and patience in one of vs towards an other we cannot better draw men vnto the glory of our God and to a good opinion of our religion and of the truth which we professe And in this respect it is that our blessed Sauiour thus exhorteth all men Mat. 5.16 saying Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And in the same respect also it is that the Apostle Peter exhorteth saying Haue your conuersation honest among the Gentiles 1. Pet. 2.12 that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation For an ornament then of the truth which we professe and for the glorie of our God in whom we beleeue our patient mind is to be made knowne vnto all men not to our brethren onely or such as vse vs kindly but euen to all men Here then first were to be reproued those braules and quarels which fall out amongst neighbours and brethren about matters of two pence matters of nothing Our Apostle would haue our moderation and patient mind knowne vnto all men How is it then that neighbours and brethren will not one yeeld vnto another wil not one beare with another One wil haue his right and not yeeld a iote another will auenge his wrong or else he will die for it a third will beare coles at no mans hands but such as he brewes such shall he drinke and this amongst neighbours and brethren And how shall it be
lies shall not escape Let vs speake the truth euery man one vnto another for we are members one of another Let vs speake euery man the truth from his heart without mincing it and speaking it by halfes The truth wil beare out it selfe speake therefore the truth and shame the diuell By speaking the truth we are like vnto God but by lying we are like vnto the diuell Whatsoeuer things therefore are true let vs thinke on them and do them Againe are we to thinke on and to do whatsoeuer things are true Let this then thirdly teach vs to be that in truth which we would seeme vnto the world to be auoiding all hypocrisie and dissimulation Would we seem vnto the world to be religious towards God iust in our dealing with men chaste in our bodies harmlesse in our liues mercifull to the poore despisers of the world c Let vs be such in deed and in truth not in word and in shew onely For the hypocrite Iob 13 16. as saith Iob shall not come before God And therefore Peter willeth vs to lay aside all maliciousnes and all guile and dissimulation 1. Pet. 2.1 But who hearkeneth or regardeth How many at this day like vnto Iudas seeme to kisse when indeed they do betray How many at this day like vnto Absalom make a shew of inuiting their friends vnto their table when indeed their meaning is if not to kill them yet to snare and intrap them How many like vnto Ioab seeme to speake peaceably with their friend when indeed their purpose is to wound him How many like vnto the Iewes that came to Nehemiah Nâ—h 6.19 speake faire to a mans face but speake their pleasure of him behind his backe and seeke what they can to thwart him or to disgrace him or to discredit him Yea who now more coÌ„monly defameth a man exalteth himself against him and imagineth mischiefe for him then his owne companion his familiar friend with whom he tooke sweete counsell together and walked in the house of God as friends as it fell out with Dauid So litle truth there is in the wayes and workes of men and so deepe dissembling in their whole liues So that we may well take vp that of the Prophet The faithfull are failed from among the children of men Psal 12.1.2 Men speake deceitfully euery one with his neighbour they flatter with their lips and dissemble with their double heart But the hypocrites hope shall perish his confidence also shall be cut off Iob. 8.13 and his trust shall be as the house of a spider Let vs therefore hate all hypocrisie and dissimulation as we would seeme to be so let vs be indeed such as we ought to be and whatsoeuer things are true in religion in word or in deede let vs thinke on them and doe them LECTVRE LXXXV PHILIP 4. Verse 8. Whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely c. WHatsoeuer things are honest Here is the second generall head of that Christian dutie which the Apostle commendeth vnto the Philippians wherein he exhorteth them to thinke on and to doe whatsoeuer things may grace them with a reuerent and comely grauitie that their grauitie in all things pertaining to them being such as beseemeth their persons they may so purchase vnto themselues reuerence amongst men For so I vnderstand the word vsed by our Apostle in this place Whence I obserue this lesson for vs that whatsoeuer things beseeme our persons we are to do them and that with such a comely grauitie as may winne reuerence vnto our persons This dutie the Apostle prescribeth vnto Titus and in him vnto all Ministers where he saith Aboue all things shew thy selfe an example of good workes Tit. 2.7 with vncorrupt doctrine grauitie integritie c where besides other things ye see he requireth in Titus and so in other Ministers of the Gospell grauitie that is such an outward graue cariage of themselues as may winne reuerence vnto their persons This dutie he prescribeth also to elder men in the same Chapter 2. saying that they ought to be sober honest c honest that is graue euen with such a grauitie as may ioyne reuerence to their persons And this dutie in this place he prescribeth euen vnto all that we all labour vnto such a grauitie as best beseemeth our persons whatsoeuer we be Neither let any man here so mistake me as if I meant that in any man there should be such an austeritie that a man may hardly come to the sight or speech of him For the seruant of God should be meeke and kind and gentle and curteous vnto all men euen as the Apostle exhorteth saying Be ye curteous one vnto another Eph. 4 3â— But this is it I say that in all men according to their places and persons there ought to be a comely grauitie in some more in some lesse but in all such as beseemeth them and may ioyne reuerence to their persons This then should teach vs to take heed and beware of such lightnesse as is any way vnbeseeming our persons of lightnes in our attire and apparell of lightnesse in our gate and gesture of lightnesse in our talke and speech of lightnes in our actions and deeds For grauitie in all these things is not more beseeming then any such lightnesse is vtterly vnbeseeming in any man To see a Minister weare this shagge and ruffian like haire which is too too common among all sorts of men to see him turne himselfe into euery cut and euery new fashion of apparell that comes vp or to heare him bring into the pulpit riming stuffe and scurrile ieasts to moue laughter To see a Magistrate drinking carowsing among boon companions or dancing about a may-pole or running into such folly as he should restraine in others To see an ancient matron mincing her treadings or tricking and trimming her selfe like vnto one of the yonger sort or any way wantonly carying her self to see a yong woman ful of talk or much abroad in the streets or familiar with others then of her owne sexe to see a scholler courting yong women or frequenting tauernes innes or alehouses or sporting himselfe any way lasciuiously generally to see a man more garish in his attire and apparell more nice in his gate and gesture more vaine in his talke and speech more vnreuerent in his actions and deeds then is meet for his place and calling how vnbeseeming is it how disgracefull is it to their persons that offend any of these wayes Ecclus 19.28 A mans garment saith the sonne of Sirach and his excessiue laughter and his going declare what person he is Lightnesse in these things shew that he is light and consequently his credite amongst men and that worthily is also light And yet how much do all sorts offend this way Ministers and Magistrates ancient matrons and yong women schollers and men generally Vnto euery of these a
integritie and with the wholesome word that cannot be reproued so that he would haue him both to teach the truth soundly and sincerely and in his life to carry himselfe with all grauitie and integritie to be a patterne of good works holinesse of life And so the Apostle Peter exhorteth all Ministers to feede the flocke of God which dependeth on them 1. Pet. 5.2.3 and to be examples to the flocke to feede them with the bread of God the wholesome word of truth and to be examples vnto them in all holinesse of life Otherwise whatsoeuer they build with the one hand they pull downe with the other and like vnto the naughtie cow turne downe with their foote all the milk that they haue yeelded For preach they neuer so well labour they neuer so painfully be they neuer so eloquent and mightie in the Scriptures if their life be offensiue their teaching will be vnprofitable Nay if their people can once say vnto them Physition heale thy self Thou that teachest another teachest thou not thy selfe Thou that preachest A man should not steale Luc. 4.23 Rom. 2.21.22 doest thou steale Thou that sayest A man should not commit adulterie doest thou commit adulterie Let them neuer looke to preuaile with them for any thing that is good O but the people should regard what their teachers say not what they do True indeed for so our Sauiour hath said But the teachers should be carefull as of that they say so of that they do to leade their people in and out both in soundnesse of doctrine and in holinesse of life For as a woe is vnto them if any perish for want of feeding so likewise if any perish by their ill and naughtie example of liuing Let thē then look vnto this that neither attend vnto doctrine nor giue good exāple of life vnto others they also that attend vnto doctrine but do more harme by their example of life thē they do good by their teaching and they also that hauing care that their life be not offensiue either do not or cannot teach their people the things that belong vnto their peace The good Minister of Christ shold be able at all times to presse his people vnto the things which they had learned and receiued and heard and seene in him He that faileth in either doctrine or life hath his wo how much more he that faileth in both Secondly hence I obserue this lesson for you that are hearers of the word that whatsoeuer good things ye haue learned receiued heard and seene in your Ministers and teachers those things ye should thinke on and do For is there a necessitie laid vpon vs to preach the Gospell vnto you and is there not a necessitie laid vpon you to heare the word of your saluation from our mouthes Is there a wo vnto vs if we preach not the Gospell vnto you and is there not a wo vnto you if ye heare not the Gospell of vs Lieth there a charge vpon vs to be examples vnto you of holinesse of life and integritie of conuersation and lieth there not a charge vpon you to be followers of vs in all holinesse of life and integritie of conuersation Yes beloued if we be to bring the Gospell of your saluation vnto you ye are to receiue it of vs if we be to shew you all the counsell of God ye are to heare it of vs if we be to go before you in a sanctified life ye are to follow vs and so to walke as ye haue vs for an example Heb. 13.8 And therefore saith the Apostle vnto the Hebrewes Remember them which haue the ouersight of you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation And our Apostle in the Chapter before Be ye followers saith he of me and looke on them which walke so as ye haue vs for an example Which of vs would not condemne that child that should not hearken to the good counsell of his father or the subiect that shold contemn his Princes Embassador Beloued we are your fathers in Christ Iesus to beget you by the immortal seed of the word vnto a liuely faith hope in Christ Iesus How ought ye then as deare childrē to hearkē vnto your fathers instructiō to walk as ye haue vs for an exāple We are the Embassadours of the King of kings and Lord of Lords euen of Christ Iesus sent vnto you in his stead to declare vnto you the will of our heauenly Father and to beseech you to be reconciled vnto God How ought we then to be receiued of you and how ought our message to be entertained But do ye hearken vnto vs as vnto your fathers in Christ Iesus Do ye receiue vs as the Ambassadours of Christ Iesus Is our message entertained as sent from Christ Iesus I beare you record some of you that ye receiue our message and hearken vnto vs gladly But if all of you shall say that ye do so then must I say vnto you as Samuel said vnto Saul when Saul told him that he had fulfilled the commandement 1. Sam. 15.14 What then said he meaneth the bleating of the sheepe in mine eares and the lowing of the oxen which I heare So say I vnto you what meaneth then the gunning and drumming in mine eares what meaneth the Lording and Ladying which I heare If we come vnto you and speake vnto you in our owne name heare vs not but if we come vnto you and speake vnto you in the name of the Lord will ye not heare vs If ye will not it is not vs but it is the Lord that ye refuse to hearken to and obey as it is written He that heareth you heareth me Luke 10 16. and he that despiseth you despiseth me saith the Lord. We onely as the Lord his watchmen warne you of the wickednesse of your wayes we onely as the Ambassadours of Christ Iesus pray ye that ye be reconciled vnto God If ye hearken not sin lyeth at the doore indignation and wrath is vnto them that disobey the truth Beloued it is not yours but you that we seeke It is not out of the humour of one that can abide no pastime that we speake vnto you but out of the desire of one that would haue you blamelesse and pure and the sonnes of God without rebuke In Christs stead therefore I beseech you to leaue off these disordered sportings and meetings The custome of them is heathenish the abuses of them great and the inconueniences which follow them many Thus ye haue learned and receiued and heard and therefore thinke not on them nor do them LECTVRE LXXXVII PHILIP 4. Verse 9. And the God of peace shall be with you 10. Now I reioyce also in the Lord greatly that now at the last ye are reuiued againe to care c. THE latter reason which the Apostle vseth to enforce his exhortation remaineth now to be spoken of
or proude or forgetfull of our Christian duties neither let penury and want make vs murmure or faint or cast vs downe through heauinesse Let vs walke constantly in both in both let vs be content and in both walke in those holy waies which God hath ordained vs to walke in If we can once take out this lesson it will bring with it such a Christian perfection that we shall not be to seeke almost in any point of Christianitie Let vs therefore apply it and as we grow either in wealth or in want let vs thinke on it that daily more and more we may know to be abased and to abound and that daily more and more we may be instructed euerie where and in all things both to be full and to be hungrie to abound and to haue want LECTVRE XC PHILIP 4. Verse 13. I am able to do all things through the helpe of Christ which strengtheneth me 14. Notwithstanding ye haue well done that ye did c. I Am able to do all things c. We haue heard what things the Apostle assumed to himselfe and they were great things as that he had learned to be content with his estate whatsoeuer it were that he knew both to be abased and to abound that euery where and in all things he was instructed both to be full and to be hungrie both to abound and to haue want Now lest he should seeme to boast too much of himselfe or to giue others occasion of boasting themselues he giueth the whole glorie of all that he is able to do in all the things that he speaketh of vnto Christ that enableth him thereunto For the better vnderstanding of which words first it will be needfull to cleare them from that sence whereunto some wrest them For thorow the malice of Satan no doubt either blinding the eyes of our Aduersaries that they should not see the truth or hardening their hearts that they should peruert the waies of truth these words which by our Apostle are added lest he should seeme to boast too much of himselfe are wrested by our aduersaries vnto the greatest boast of mans perfection that can be these words wherein our Apostle giueth all glorie vnto Christ are drawne by our Aduersaries vnto the glory of man and his perfect obedience For to proue that man in this life is able perfectly to fulfill the Law of God they alledge this place as making to that purpose where it is said I am able So that they giue this meaning of these words I am able not onely to be abased and to abound c. but generally I am able to do all things euen all things that the Law requireth through the helpe of Christ which strengtheneth me is if he helpe and strengthen me by his grace that what abilitie I want in my selfe may be supplied by him And hereupon they conclude that man regenerate is able by the grace of Christ working together with him and strengthening him perfectly to fulfill the whole Law of God Whereby how much they peruert the meaning of the Apostle in this place we shall easily perceiue if we looke but a little into the doctrine which hence they deliuer For who is he that is able to loue the Lord his God with all his heart with all his soule with all his minde and his neighbour as himselfe And yet this the Law requireth Deut. 6.5 saying Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might and Leuit. 19.15 Thou shalt loue thy neighbour as thy selfe Againe who is he that is able to continue in all things that are written in the Booke of the Law to do them Deut. 27.26 And yet the Law saith Cursed is euerie man that continueth not in all things that are written in the booke of the Law to do them Againe who is he that doth good and sinneth not Iames 3.2 1. Iohn 1.8 In many things saith Iames we offend all And Iohn If we say that we haue no sin we deceiue our selues and the truth is not in vs. And sinne we know is the transgression of the Law 3 4. so that whosoeuer sinneth transgresseth also the Law We know in part 1. Cor. 13.9 saith the Apostle we prophesie in part Now as is our knowledge so is our faith our loue our obedience For so long as we are clothed with the earthly house of this tabernacle as our knowledge is vnperfect so our faith our loue and our obedience are vnperfect Yea in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit and the better we are the sharper oftentimes will the combate be Who is he then that is able in this life perfectly to fulfill the Law of God Vnto Christ Iesus God gaue the Spirit without measure and he was able perfectly to fulfill the whole Law of God and did fulfill it for vs that the righteousnesse of the Law might be fulfilled in vs and we might be made the righteousnesse of God in him But vnto vs I meane euen vnto the most regenerate and sanctified man the Spirit is giuen onely by measure so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed thereby but oftentimes prickes they haue in the flesh and messengers of Sathan to buffet them How farre off then are the best from perfectly fulfilling the whole law of God Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without reproofe as Zacharie and Elizabeth and others to haue sought the Lord with their whole heart as those godly Kings Dauid Asa Iosiah c. But we must vnderstand that as Ieroboam and others are said not to haue followed the Lord with their whole heart because they made worshipped other gods so those godly kings are said to haue sought the Lord with their whole heart because they haue the honor which was due vnto God to him alone and that Zacharie and Elizabeth were onelie in comparison of others said to haue walked holily vnblamably before men For if their waies should haue bin examined before the Lord then that of the Prophet should haue bene found true In thy sight O Lord Psal 143.2 shall no flesh liuing be iustified and well might that of Eliphaz vnto Iob haue bin said of them What is man that he should be cleane Iob 15.14 and he that is borne of woman that he should be iust Behold 15. he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight how much more is man abhominable and filthie 16. which drinketh iniquitie like water In a word not any of the sonnes of men that euer were since the fall of man or are were or are able to fulfill the law of God but onely vnperfectly and not in any sort perfectly otherwise then by imputation Christ his perfect obedience
the like How then doth he giue them this testimonie that they had alwaies obeyed Lied the Apostle vnto them or did he flatter them God forbid let God be true and euery man a lyer He lieth not vnto them neither doth he flatter them and yet their obedience vnto God and vnto his word was not perfect for no doubt such faults were amongst them as already we haue spoken of In this sense then we are to vnderstand the Apostle when he commendeth the Philippians as hauing alwaies obeyed God and his word not as if there had nothing lacked in their obedience for in many things we sinne all Iam. 3.2 and if wee say that we haue no sinne we deceiue our selues 1 Ioh. 1.8 and the truth is not in vs but therefore are they said alwaies to haue obeyed because howsoeuer their obedience in it selfe was vnperfect yet was it vnto them reputed as perfect because through faith they were ingrafted in Christ and for his sake their very desire to liue godly was accepted with God as a life most holy For such is the fruit of our communion with Christ that being ingrafted into his bodie and made bone of his bone and flesh of his flesh through him and for him our faith in him is accounted to vs for righteousnesse and our very desire to liue goldy in this present world is accounted vnto vs for holinesse of life If there were no other proofe for this point but euen this whereof I speake that the Apostle here maketh reckoning of the Philippians as hauing alwaies obeyed though there lacked much in their obedience because they beleeued in Christ and desired to liue godly it were enough but the scriptures euery where witnesse the same Here then we haue an exceeding great comfort in Christ Iesus that howsoeuer our obedience be vnperfit yet if we beleeue perfitly in Christ Iesus and studie to liue soberly and righteously and godly in this present world it is accounted as if we had alwaies obeyed Our iniquities are forgiuen one sinnes are couered our infirmities are passed ouer our vnrighteousnes is not imputed vnto vs only that which we haue well done is had in remembrance and if we haue giuen but a cup of cold water in his name it looseth not the reward This is that which doth and may vphold our weary and fainting soules which otherwise would fall vnder their burthens and this is that which may ought to perswade vs to follow peace with all men Heb. 12.14 and holinesse without which no man shall see God Not as in my presence onely but now much more in mine absence In these words the Apostle lightly toucheth a defect in their obedience that it was not altogether such now in his absence from them as it was when he was present with them but he doth not touch it as with purpose much to note them for it but his drift rather is in these words to instruct them in the qualitie of their obedience that it ought not to be fained as seruice onely to the eye but it ought to be sincere and from a pure heart as vnto the Lord who seeth all and is present euery where Here one or two things may be noted but only by the way because the Apostle doth onely lightly touch them and as it were by the way aduise vs of them 1. In that the Apostle â—mplieth a change in them now in his absence from them which was nto in his presence with them thence we may note â—ow requisite the presence of the Pastor with his people is True it is that the Apostle was not their Pastor but sent to reach vnto the Gentiles in all places and Epaphroditus was â—heir Minister who remained with them after Pauls departure â—rom them But if in Paules absence from them when yet â—heir Minister was present with them they began in a short â—pace somewhat to decline how can we thinke but that they must needes decline where their Pastor is neuer with them Where prophecying faileth the people perish and when the Pastor is not present the Wolfe commeth and the flocke is scattered 2. In that the Apostle onely lightly toucheth a defect in â—heir obedience but not with purpose much to note it in â—hem we may note what care is to be taken that we doe not sharply censure euery defect or fault which is in the godly Some things in them must be lightly passed ouer and they must be drawne on with all kindnesse and meeknes to runne on in the race that is set before them The godly is admonished by a word but the wicked goeth on in his folly and careth not what is said But chiefly hence we are to note the qualitie of our obedience vnto our God that it ought not to be fained as seruice to the eye but sincere and from a pure heart as vnto him that seeth all and is present euery where Which of vs is there that will commend that seruant which is onely an eye-seruant which will worke well in his masters sight but not at all when he is absent Nay we will all condemne such a seruant But let vs take heede that therein we do not giue iudgment against our selues If onely we make an outward shew of holinesse and serue not the Lord with our whole hearts making his law our delight and a single obedience therevnto our chiefe desire what are we but eye-seruants and our portion what shall it bee but the portion of hypocrites Beloued our God whom we serue is not as man he seeth all things he is present euery where he searcheth the hearts and the reynes and he vnderstandeth all our thought long before they be conceiued It is no halting with him Whatsoeuer we doe in the darknes it is vnto him as if it were done in the light for the darknes and light to him are both alike Gehazi may offend when Elisha sees not and may hope to conceale it from him because he sees it not But if Elisha can descry his fault how much more can our God descry all our waies how hidden soeuer they be Let vs therefore walke before him with a single heart let vs serue him in spirit and in truth let our obedience vnto him and vnto his law spring from a pure heart from a good conscience and from an vnfeigned faith Such obedience he requireth of vs and such obedience is the way wherein we must walke to our heauenly Ierusalem LECTVRE XXXIII PHILIP 2. verse 12 13. So make an end of your owne saluation with feare and trembling For it is God that worketh in you c. MAke an end of your owne saluation The Rhemists read thus out of the vulgar translation worke your saluation out of which reading that doctrine of saluation by workes is by some in part maintained Doth our Apostle then in this place teach vs that we are to worke our saluation so that by the merit of our workes we may obteine saluation Surely in