of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lightened by his holy spirit who as yet is not brought vnto the true knowledge of Christ and of him he saith that he neither doth nor can perceiue the things of the spirit of God nay more then that that the things of Gods spirit are meere foolishnesse vnto him Yea so it fareth ordinarily with the naturall man that he putteth darknesse for light and light for darkenesse bitter for sweete and sweete for sowre And if any be more carefull of his waies then the rest so that he can say with the Pharisie I am not as other men extortioners vniust adulterers I fast twiâ—â— in the weeke I giue tythes of all that euer I possesse if he be ciuilly honest mercifull and liberall if hee be iust towards others sober in himselfe and so precisely carefull of his waies as that he be vnrebukable before men hereon hee sets his rest and stands vpon it that these things are such an aduantage vnto him as that God should doe him great wrong â—f hee should not saue him for these things But tell him that all these and all the like things are but as a staffe of reede on which if hee leane it will breake into shiuers and hurt him tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus and that if he wil be saued he must repose all confidence in him and renounce all confidence in his workes or in any thing without Christ whatsoeuer hereat he will stand amased and with Festus he will say to him that shall tell him thus thou art besides thy selfe much learning doth make thee madde Thus it fareth with vs all before such time as we be renued in the spirit of our mindes either wee take pleasure in vnrighteousnesse or else we repose too much confidence in our supposed righteousnesse and for the wisedome of God we all count it meere foolishnesse and madnesse But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ so soone as the Lord giues vs a new heart and puts a new spirit within vs then we beginne to abandon the delights in the flesh and to sauour the things of the spirit then the case beginnes to be altered and wee to bee quite of another iudgement For then our eyes which were before dimme and shut vp being opened and cleared and the foggie mists of blindnesse darknesse and ignorance which couered our vnderstandings being expelled then wee begin to condemne our former waies then wee beginne to count the things losse which before seemed a vantage vnto vs and then we beginne to hearken vnto the things that belong vnto our peace So that whereas before we had confidence in the flesh now we renounce all confidence in the flesh and reioice only in Christ Iesus whereas before wee pleased our selues much in things which we willed and did now we see that in vs i. in our flesh dwelleth no good thing but that God onely worketh in vs both the will and the deed euen of his good pleasure whereas before wee counted the wisedome of God foolishnesse now we see that our owne wisedome is foolishnesse and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs then we walk in his statutes and keepe his iudgements and doe them Eze. 36.27 but before we doe not Deut. 30.6 3. when he hath circumcised our hearts thee we loue the Lord our God with all our heart and with all our soule before wee doe not and as our Apostle here saith when we are circumcised with the true circumcision that is when we are regenerated by God his holy spirit then we reioyce in Christ Iesus and haue no confidence in the flesh but before we haue confidence in the flesh and reioyce not in Christ Iesus A great change and a good change because from the worse vnto the better Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit that the bright beames of his spirit shining into our hearts all mists of blindnesse darknesse and ignorance may be expelled thence and wee brought both vnto the perfect knowledge and obedience of Christ Iesus For if he guide vs wee wander not if he instruct vs wee erre not if he command the light of the glorious Gospell to shine vnto vs then is our darknesse turned into light But otherwise our foolish hearts are full of darknesse otherwise wee erre and wander out of the right way wherein wee should walke and lay hold on errour in stead of truth and embrace follie in stead of wisdome for it is the spirit alone that leadeth vs into all truth Ioh. 16.13 1 Cor. 12.3 and directeth vs vnto all wisdome and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit that it shining in our hearts our darknesse may be turned into light our feet may be guided into the way of peace and our eies may be opened to see the mysteries of Gods will and the wondrous things of his Law Secondly in that the Apostle after that he began to know Christ counted those things no vantage but losse which before he knew Christ seemed vantage vnto him I obserue that such workes as wee doe before wee be iustified by faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto iustification or vnto saluation For what were the things that seemed vantage vnto the Apostle before he knew Christ Was not one of them and whereof he made speciall account his vnrebukeable walking in all the commandements and ordinances of the Law his workes done according to the Law The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues And yet he counted these workes done according to the Law before he beleeued no vantage at all vnto him for his iustification or saluation by Christ Iesus Now if the Apostle so iudged of his workes done according to the Law before hee beleeued this may be a sure proofe vnto vs that such workes as are done before grace and faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto our iustification or vnto our saluation Well they may haue a shew and semblance of vantage vnto vs but indeed they are no vantage vnto vs either to prepare vs to the grace of iustification or to moue the Lord to shew mercy on vs and saue vs for without faith it
with men but not with God Which is in effect as if he should haue said If Abraham were iustified by workes then was he not iustified by faith Againe that place in the eleuenth chapter to the Romans is plaine to this purpose where it is said If it be of grace Rom. 11.6 it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke For albeit the Apostles speech there be of the election of the Iewes and not of the matter of iustification yet the Apostles reason being drawne from the nature of grace and workes it holdeth as well in the one as in the other euen generally for speake of election speake of iustification speake of saluation or the like still it holdeth If it be of grace it is no more of workes or elâ—e were grace no more grace but if it be of workes c. For if it be of grace whether it be righteousnesse or saluation or whatsoeuer it be it is giuen freely but if it be of workes then is iâ— giuen not by fauour or freely but by debt the nature of grace and the nature of worke inforcing either of them so much The reason why if our righteousnesse be of workes it is not of faith and if it be of faith it is not of workes is because the one of these excludes the other Gal. 5.4 for as the Apostle saith Whosoeuer are iustified by the Law yee are fallen from grace As if heâ— should haue said Iustification by the Law excludes iustification by grace Rom. 3 27. And againe the Apostle saith that our reioycing is excluded by the Law of faith As if he should haue said wee are iustified by faith and that excludes all our reioycing in any righteousnesse by our workes So that yee see plainly that if our iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of works This may serue to instruct and to arme vs against their damnable errour that tell vs that we are iustified and accounted righteous before God partly by faith in Christ Iesus and partly by our good workes done here in the body For if they may be thus mixt as they tell vs the one with the other if our righteousnesse before God may be both by faith and by workes then why doth the Apostle so oppose the one against the other why doth hee alwayes so carefully seuer the one from the other why would hee be found in that day not hauing his owne righteousnesse but onely the righteousnesse which is through the faith of Christ why may not righteousnesse be counted both by fauour and by debt why may not righteousnesse be before God both by grace and by workes why should our reioicing be excluded by the law of faith For what else are all these things but so many inuincible arguments that wee cannot be iustified before God both by faith and by workes Shifts I know they haue whereby they deceiue themselues and many other vnstable soules whom they leade into the same pernicious errours with themselues But let vs hearken what the spirit saith neither let vs couple together the things which the spirit hath sundred If the spirit haue told vs that the wages is not counted both by fauour and by debt that righteousnesse is not both by grace and by workes let it suffice vs that the spirit hath said so and only let vs seeke â—hether it be by grace or by workes that we are counted righteous before God Secondly I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which is of the Law that is not hauing that righteousnesse which is his by the performance of those things which the Law required as his cloke to be couered withall when hee shall stand in the iudgement and in the congregation of the righteous For that the Apostle expoundeth to be the righteousnesse of the Law which is by performance of the workes of the Law according as it is said Rom. 10.5 Rom. 3.27 The man that doth these things shall liue thereby Whereupon it is also called the Law of workes the Law which commandeth those workes by the obseruation whereof a man is called righteous The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law What then would he be found in that day without any good workes without all holinesse of life without all righteousnesse by the Law Was it his desire to be found a sinner in that day Did hee thinke it would be better for him if he should be found vnrighteous then if he should be found righteous in that day No such matter Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith when the time of his departing out of the body was at hand hee reioyced that hee had fought a good fight that hee had finished his course that he had kept the faith And when hee laboured in the worke of his ministerie more abundantly then all the rest he had respect vnto his reioycing in the day of Christ that he had not runne in vaine nor laboured in vaine He knew that the sentence in that day would passe thus Maâ—t 25.34.35.36.37.38 c. Come yee blessed of my Father inherit yee the kingdome prepared for you from the foundations of the world for I was an hungred and yee gaue me meat c. And againe Depart from mee yee cursed into euerlasting fire c. He knew that his watchings his fastings his stripes his imprisonments his perils his labours his care of all the Churches should not be in vaine in the Lord. He desired therefore no doubt to be found in that day filled with the fruits of righteousnesse and abounding in euery good worke hee desired no doubt in that day to heare that voice Mat. 25.21 It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee ruler â—uer much enter into thy masters ioy How then would he be found not hauing his owne righteousnesse which is of the law 1. for righteousnesse by the ceremoniall law he cared not at all for that he iudged that simply to be but losse to be but dung 2. for righteousnes by the morall law by the obseruation of the duties commanded in the first and second table touching the loue of God and of his neighbour he iudged that also to be dung in respect of any merit if hee should bee iudged by it He would therefore be found in that day not hauing his owne righteousnes which is of the Law euen of the law morall as to be iudged of the Lord by it by the merit of it He would haue righteousnes and holinesse
a prisoner of Iesus Ch ist and our brother Timotheus But here he makes no difference betwixt himselfe and Timothy assuming onely that title which was commune to them both the seruants of Christ Iesus Which title in it selfe albeit it be common to them with all that haue giuen their names vnto Christ Iesus forasmuch as this is the title of all that are baptized into Christ Iesus yet both in other places doth our Apostle entitle himselfe and in this place entitle both himselfe and Timothy and consequently all the Ministers of the gospell herevnto in a speciall respect of their seruice in the ministery of the gospell of Christ Iesus and of the great dignity and honor vouchsafed them thereby Hence then 1. I obserue a duty for the Ministers of the gospell whereof their very names is to put them in minde They are called the seruants of Christ Iesus they must therefore remember that they are so and carry themselues as seruants of Christ Iesus and not Lords ouer Gods heritage A seruant is to doe that and that onely which his master commands him he is to be faithfull in his seruice he is not to seeke his own but the things of his master his life is not to be deare vnto him in the seruice of his master The Ministers then of the gospell being the seruants of Christ Iesus as he doth bid them to plucke vp or to root out or to destroy or to build or to plant so they are to doe If he giue them a roule to eat they must eat it vp if he giue them a commission they must looke vnto it and not goe without the bounds of it if he send them to Kings and Princes or whomsoeuer they must keepe nothing backe but deliuer vnto them all the counsell of God if he require them to lay downe their liues for his sake they must not loue their liues vnto the death Goe saith our blessed Sauiour and teach all nations baptizing them in the name of the Father Mat. 28.19 20. and the Sonne and the Holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you These be the words of our commission teach but what what I haue commanded you For other we must say as Balaam vnto Balak If Balak would giue me his house full of siluer and gold Num. 24.13 I cannot passe the commandment of the Lord to doe either good or bad of mine owne minde what the Lord shall command that will I speake We are seruants of Christ Iesus and therefore we must doe as he hath commanded vs and not otherwise What shall we say then vnto them that coyne vs out new articles of the faith that adde and detract and change at their pleasure the rites and ceremonies in the Sacraments that thrust vpon vs traditions and vnwritten verities that presse vs with a number of things as obseruation of daies and moneths times and yeares vowes of pouerty chastitie and blinde obedience pilgrimages invocation of Saints adoration of images and the like things neuer commanded by God nor hauing any warrant in the word Are these the seruants of Christ Iesus They will needs be the Vicars and Vicegerents of Christ Iesus vpon earth But is not this to carry themselues as Lords ouer Gods heritage thus to rule ouer them in things not commanded by the Lord If they be the seruants of Iesus Christ they may not rule ouer the consciences of men in things not commanded by the Lord or if they so rule ouer them they are not the seruants of Christ Againe what shall we say vnto them that hide their talent in the earth that suffer the graces of Gods spirit to wax idle and to decay in them that doe not vse the gifts bestowed vpon them to the gaining of men vnto the faith and to the increase of Christ his kingdome that sowe pillowes vnder all arme-holes that heale the hurt of the daughter of the Lords people with sweet words saying peace peace when there is no peace that giue not the people warning when they are commanded that keepe backe part of their message and do not deliuer the whole counsell of God as they are appointed Are these the seruants of Iesus Christ 1 Cor. 4.2 Of euery seruant and of euery disposer it is required that he be faithfull Now is this to be faithfull in the Lord his seruice either to leaue it vndone or to do it otherwise then it should be done or to doe it but in part and by halues If so then let these be seruants of Iesus Christ if not then either they are no seruants or vnfaithfull seruants of Christ Iesus And to be none or to be but bad ones is no great difference Againe what shall we say vnto them that with Demas forsake Paul and embrace this present world that with Diotrephes loue rather to haue the praeeminence amongst men then to labor in the works of their calling that follow their ease or their pleasure or their profit and looke not to the charges committed vnto them Phil. 2 21. that seeke their owne and not that which is Iesus Christs like vnto those of whom our Apostle complaineth Are these the seruants of Christ Iesus A good seruants care is about his masters matter not his owne So that if they be seruants yet surely no good seruants because they care for their owne and not their masters or more then their masters Lastly what shall we say vnto them that when persecutions and troubles arise start aside like a broken bowe that loue their liues better then that for their ministery they will hazard them vnto the death that either will not speake vnto Herod or else will handle the matter better then that for ought they will speake they will lose their head with Iohn Baptist or be cast into prison and there haue their feete clapt fast in the stocks with Ieremiah the Prophet Are these the seruants of Christ Iesus Our Apostle when he was going vnto certaine bands I passe not at all saith he neither is my life deare vnto my selfe Act. 20.24 so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the gospell of the grace of God Here was a good seruant of Iesus Christ and such should all his seruants be and they that are not such are either none or no good seruants of Iesus Christ If then we will be rightly entituled with Paul and Timothy vnto the seruants of Iesus Christ let his word be our warrant for whatsoeuer we teach men to obserue and doe and let vs not dare to passe the limits of our commission to doe otherwise then we haue receiued commandment of our Lord and master Christ Iesus let vs faithfully vse the gifts and graces of Gods spirit bestowed vpon vs for the gaining of men vnto the faith and knowledge of Christ Iesus and let vs not dare either to smother them or otherwise
is this thing whereof we now speake Hee will as it shall be for his glory continue vs in the fellowship which wee haue in the gospell if wee continue to aske it in faith and faint not This then may teach vs of what weight and moment our continuance in the fellowship of the gospell is It is not a thing which hapneth by fortune or which humane policie effecteth but onely it is of God and therefore alwaies in all our praiers we are to pray vnto him for it Let vs therefore pray vnto the Lord without ceasing for this grace let vs neuer forget to commense this suite in our praiers vnto God let vs alwaies pray for it and not faint The fift thing which here I note is that the Apostle praied for the Philippians with gladnes because of their growth in godlines and in the knowledge of Iesus Christ by the worke of his ministery Whence I obserue a necessary care which ought to bee in the whole Church I meane in all them that are taught in the word and that is that they so profit and increase in all knowledge and iudgement in all godlinesse and holy conuersation that their Pastors and Teachers may pray for them with gladnes Such a care it may seeme that the Romanes had vnto whom the Apostle giueth this testimonie that their faith which was published and their obedience which was come abroad much gladded him Rom. 1.8 Such a care it may seeme that the Colossians had vnto whom the Apostle giueth this testimonie that though he was absent in the flesh yet was he present with them in the spirit reioycing and beholding their order and their stedfast faith in Christ And such a care ought all the people of God to haue that they which watch for their soules as they that must giue accounts vnto God for them may now pray for them with gladnes and afterwards giue their accounts for them with ioy and not with griefe But this care is not common among the people for where the Pastor in an holy care for his people praieth for them he praieth for them in many places with great heauinesse with heauinesse I say for their neglect and contempt of the word with heauinesse for their ignorance in the things that belong vnto their peace and vnwillingnesse to bee instructed therein with heauinesse for their vngodly conuersation and vnchristian walking with heauinesse for spending his strength in vaine and for nothing amongst them Hee praieth but his soule mourneth because hee cannot gaine them vnto Christ Iesus he praieth but his soule mourneth because they runne and needs will runne headlong to the deuill So litle care commonly there is of profiting by the ministery of the word amongst them that are taught in the word Beloued let it neuer be said so of you but let your care be that they which labor in the word amongst you may pray for you with gladnes Jam. 1.21 Lay apart all filthinesse and superfluity of maliciousnes and receiue with meeknes the word that is graffed in you which is able to saue your soules Follow the truth in loue and in all things grow vp into him Eph. 4.15 which is the head that is Christ Let your conuersation be such as it becommeth the gospell of Christ and striue to increase in all good things with all godly increasing for so and so onely shall we haue cause to pray for you with gladnesse Lastly in that the Apostle hauing taught the Philippians the way of truth giueth thanks for them praieth for them and that with gladnesse because of the fellowship c. Hence I obserue a duty of the Pastors of the Church which if time had giuen leaue and the place had beene so conuenient should principally haue beene stood vpon and that is that the Pastors are not onely to teach their people with the wholesome word which cannot be reproued but they are also to pray for them that the word may haue a blessing among them that they may grow and increase thereby in all knowledge and holinesse to the Lord they are to be glad in their soules for their profiting in the word of grace and they are to giue thanks vnto God on their behalfe when they see their order their stedfast faith in Christ their growth in godlines and righteousnes and holy conversation This should be and might be and I wish it were and if it be not it is their perill in whom it faileth to be LECTVRE V. PHILIP I. Verse 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ NOw giue mee leaue briefly to note one thing further from those words and that is that both our thanksgiuing and our praying are alwaies to bee vnto God Our thanksgiuing because all deliuerance in dangers all comfort in troubles all helpe in time of neede all spirituall graces in heauenly things and all corporall blessings whatsoeuer are from him the father of all mercies and giuer of all goodnesse for euery good giuing and euery perfit gift is from aboue and commeth downe from the father of lights Iam. 1.17 He vpholdeth all such as fall Psal 145.14 15 16. and lifteth vp all those that be downe the eyes of all waite vpon him and he giueth them their meat in due season he openeth his hand and filleth all things liuing with plenteousnes He killeth and maketh aliue bringeth downe to the graue and raiseth vp 1 Sam. 2.6 maketh poore and maketh rich bringeth low and exalteth He is our rocke and fortresse our strength and shield 2 Sam. 22.1 and he that deliuereth vs in all time of danger He is the father of mercies 2 Cor. 1.3 and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of him 4. He succoureth vs when we are tempted and suffereth vs not to be tempted aboue that we be able 1 Cor. 10.13 but giueth the issue with the tentation that we may be able to beare it He created vs Esay 43 7. Act. 17 28. Eph. 1. formed vs and made vs for his owne glory In him we liue moue and haue our being Hee blesseth vs with all spirituall blessings in heauenly things in Christ hauing chosen vs in him predestinate vs to be adopted through him redeemed vs through his blood iustified vs and sanctified vs washed and cleansed vs from our sinnes in him and begotten vs by faith vnto a liuely hope in him In one word he is all in all things vnto vs. Vnto whom then should wee sacrifice the calues of our lips Col. 3.11 and offer the sacrifice of praise and thanksgiuing but vnto him of whom through whom and for whom are all things and by whom we haue all blessings in good things and deliuerance from all
this purpose then the rest for 1. it is a vision and no thing so done as here is set downe and therefore no cleare argument will hence be drawne Againe here is nothing spoken of the saints in heauen for it is generally agreed vpon that the 24 elders represent the Church militant here on earth whose conversation is in heauen whose golden violls full of sweet odours were their own praiers powred out of faithfull hearts vnto the Lord. Lastly they say that praying one vnto another here on earth to be assisted by their praiers is lawfull therefore praier vnto Saints in heauen is lawfull But to this wee answer 1. that to desire one anothers praiers is warranted by the word which they grant but to request the praiers of the Saints departed hath no warrant in the word howsoeuer they contend the contrary 2. There is no such reason of desiring the praiers of the Saints in heauen as of desiring one anothers praiers for wee know one anothers necessities but they know not our necessities as hath beene proued 3. Our praying one for another to be holpen by their praiers is a godly request to our brethren but no religious invocation of them as by their merits or worthinesse to bee brought into Gods fauour such as is praier vnto Saints And as we are in a Christian sort to giue thanks one vnto another for benefits receiued so are we in a Christian sort to request one anothers praiers But that religious thanksgiuing and that religious invocation whereof we now speake are in no sort due to any but to God So that the Saints departed not knowing what wee say or thinke nor giuing either grace or glory to vs nor any way warranted by the scripturs to haue such honor giuen vnto them we conclude that we are not to pray or to giue thanks to them Nay absolutely we say that it is vtterly vnlawfull to pray or giue thanks to them For 1. praier and thanksgiuing are honors onely due vnto the Lord and therefore he saith Call vpon me in the day of trouble Psal 50. and I will deliuer thee and thou shalt glorifie me praise me giue thanks vnto me Where albeit the word onely be not expressed but it be said Call vpon me as neither it is expressed in Deuteronomie but said thou shalt feare the Lord thy God Deut. 10.20 and thou shalt serue him yet as our Sauiour Christ sheweth that it is there to be vnderstood by his adding of it Matth. 4.10 and saying him onely shalt thou serue so is it plaine that in this place where the Prophet speaketh of the same thing it is vnderstood as if he had said Call vpon me onely and I will deliuer thee and thou shalt glorifie mee onely Therefore it is vtterly vnlawfull either to pray or to giue thanks vnto the Saints vnlesse we will communicate that to others which belongeth vnto him and so make other Gods beside him Exod. 20.3.23 and with him contrary to the commandement 2. It is vnlawfull to beleeue in them which they will grant therefore vnlawfull to pray or to giue thanks vnto them for so it is written How shall they call on him in whom they haue not beleeued Rom. 10.14 3. To pray vnto Saints is iniurious vnto Christ who is ordeined the only mediator betweene God and vs 1 Tim. 2.5 Rom. 8.34 who sitteth at the right hand of God and maketh continuall request for vs Heb. 4.16 Ioh. 16.23 vnto whom we may goe boldly and for whose sake whatsoeuer we aske the Father in his name he giueth it vs. Many other arguments of like weight might here bee brought to the same purpose But these for this time may suffice Neither let any man thinke that because wee thus teach we make not that reckoning of the Saints departed which we ought Yes beloued of the blessed Virgin Mary we say that shee was blessed aboue other women that shee was dearely beloued of God that shee was adorned with excellent gifts and graces of Gods holy spirit and that her memory is to be reuerenced for euer and of all the Saints departed we say that their memory is blessed and that they are to be commended vnto the Church that by their doctrine and examples others may be strengthned in true faith and inflamed to follow true godlinesse yea and that in a generall desire both for vs and for themselues and for all the elect of God they pray that the day of our refreshing were come and that all the people of God were ioyned in one and that their enemies were vanquished and destroyed and farther that it may bee that God sometimes may reueale some things in particular vnto them at his pleasure and as it seemeth good vnto him Onely as the Holy Ghost hath taught vs so wee teach you that in the word is nothing written whereby to proue that they know our affaires in particular that they pray for vs in particular or that they doe any thing for vs in particular and therefore that we are not to pray vnto them or to giue thanks vnto them but onely to the Lord to whom alone that honor is due Giue thanks therefore ô Israel vnto God the Lord in the congregations from the ground of thine heart Psal 68.26 55.17 Pray vnto the Lord as Dauid did euening and morning and at mid-day and that instantly As your occasions are for blessings in good things or deliuerance from euill so let your requests be shewed vnto God in praier and supplication with giuing of thanks Yea in the middest of troubles giue thanks vnto the Lord that ye are not ouercome of them and pray vnto the Lord that he will giue you patience in them And amongst all things giue thanks vnto the Lord for that fellowship which ye haue with other Churches in the gospell and pray vnto the Lord that yee may continue in that grace wherein yee stand through the gospell of your saluation vnto your liues end And I am perswaded As before the Apostle testified his loue toward the Philippians by his reioycing on their behalfe for the grace of God already bestowed on them so now likewise he testifieth his loue towards them by signification of his assured hope of Gods farther mercy towards them in their perseuerance in the same grace vnto the end Where 1. he signifieth his assured hope of their perseuerance vers 6. 2. Hee setteth downe the reason which caused him so assuredly to hope thereof namely their piety and his loue of them v. 7. 3. He maketh earnest protestation of his loue towards them vers 8. For the first the Apostle sheweth his great confidence and assured hope of their perseuerance when he saith I am perswaded of this same thing c. And closely he implieth a reason of his confidence drawne from the constant immutabilitie of God in his doings when hee saith that he which hath begun c. for it is as if hee had thus reasoned
then wee thinke our selues very forward indeede and that the word hath much preuailed with vs. And it were to be wished that the number of such were farre greater then it is But if a tempest should arise so that our ship should bee couered with waues would not a great many of vs wish our selues out of that ship wherein we saile and in another that sailed in a more calme sea If our Ministers teachers should be carried vnto the Guild-hal there to answer in the defence of the gospell would we not as Christ his Disciples did forsake them flie as Peter did forsweare them Here would be indeed a triall of the power of the word in vs. And how we would stand in this triall may in part be coniectured by some present experience For where the word the Ministers therof are fauoured if the painful Minister be poore and bare because of his small portion and and maintenance how many of vs will yeeld vp our impropriations vnto him which properly belonge vnto him Or if wee haue no such how many of vs will yeeld vp vnto him our couenant with him for our tithes Or if wee haue no such how many of vs will take care that by our defrauding him of any due he be not poore or bare Or if we be not guiltie herein how many of vs will ioyne our heads our purses together to encrease his maintenance for his encouragement bettering of his estate Likewise if some popishly or naughtily affected bring him vniustly into trouble how many of vs will assist him how many of vs will goe to the high Commission with him how many of vs will doe our whole endeauour for him how many of vs will communicate vnto his charges in such trouble Doe wee faile in these lesse things and would wee hold in greater things Will we not part with some of our liuing to him and would we hazard our life with him Will wee not now assist him and communicate to his charges in trouble and would we then cleaue close vnto him and communicate to his affliction I leaue it vnto euery man to thinke of it For conclusion of this note we see how wee may haue proofe vnto our selues and giue proofe vnto others of our zeale for the Gospell of our loue of the Ministers of the Gospell of the power of the word in vs and of our growth in godlinesse through the preaching of the word Let vs therefore willingly and gladly take part if neede be with our ministers and teachers in their bands and in their defence and confirmation of the gospell and in the meane time let vs giue them what countenance and encouragement what helpe and assistance we can that so the power of the word in vs and our profiting thereby may be testified both vnto our selues and to others The third thing which here I note is that the Apostle saith that all the Philipp were pertakers of his grace both in his bands c. They onely relieued him refreshed him and were carefull for him being in bands and were in their soules and affections knit vnto him both in his â—ands and in his defence and confirmation of the gospell and for this cause he saith they were pertakers of his grace in his bands c. Whence I obserue a good note of such as are ioyned in the communion of Saints and that is this howsoeuer they abound in the measure of grace aboue others yet in the grace they preferre not themselues before others So we see the Apostle Peter writeth to them that had obtained like precious faith with him saying Simon Peter a seruant and an Apostle of Iesus Christ 2. Pet. 1.1 to you which haue obtained like precious faith with vs c. In the measure of faith no doubt he excelled all them to whom he wrote yet in the grace it selfe of faith ye see he equalled them vnto himselfe So wee see the Apostle to the Hebr. saith vnto them Holy brethren Hebr. 3.1 pertakers of the heauenly calling c. In measure of gifts by the heauenly calling no doubt he was farre before them to whom he wrote yet touching the grace it selfe he counteth theÌ„ pertakers with him of the heauenly vocation And so our Apostle in the measure of sufferings excelled not not the Philippians onely but all others yet in the grace it selfe he saith that they were pertakers of his grace both in his bands c. And this is the blessing of the holy Communion of Saints that they which are ioyned in this holy fellowship willingly equall themselues vnto them that are of meaner gifts and doe not stand vpon their prerogatiues either in blessings or in sufferings but as they that haue one God and one Lord and one Baptisme and one hope of their calling so they esteeme of others graces as of their owne Which may serue for a bridle vnto such ouerweaning spirits as too hastily and sharpely censure them that come short of themselues in the measure either of other blessings or of sufferings For to speake onely of the latter sort are not there some that so brag of their sufferings that if others of their brethren come somewhat short of them they condemne them for white-liuered souldiers and faint-hearted brethren And tell them that you were affected with their sufferings as if ye had suffered with them that yee were not vnmindfull of them but coÌ„municated vnto their afflictions will they count you partakers of their grace in their bands or rather would they not tell you that this is but cold charity in regard of that zealous courage which should be in you that this is nothing in comparison of their sufferings So vaine a thing is man as to esteeme best of other his owne graces so most of his owne sufferings and so to stand vpon his owne measure of grace that he makes little reckoning of the same grace in meaner measure in others of his brethren But we see the practise both of our Apostle and of other of the Apostles which may serue for our instruction in this point Let vs therefore after their example howsoeuer we abound in the measure of any grace make reckoning of them in whom that grace is as partakers of the same grace with vs for it is the same spirit that giueth the same grace both vnto vs and others and the same spirit distributeth to euery man seuerally the measure of grace as he will Let vs not therefore for our measure of grace whatsoeuer it be be it in wisdome learning patience suffering or any other exalt our selues aboue our brethren but let vs make much of the grace of the spirit in them and let vs reioyce ouer them as hauing obteined the like precious grace with vs. The last thing which here I note is that the Apostle calleth his bands for the defence and confirmation of the Gospell a grace for so we vnderstand that they were partakers of his grace in
that they were partakers of his bands for the defence and confirmation c. Whence I obserue that to suffer bands imprisonment persecution and the like for the Gospels sake is a speciall grace and gift of God So the Apostle againe in the latter end of this chapter affirmeth saying Vnto you it is giuen for Christ Phil. 1.29 that not onely yee should beleeue in him but also suffer for his sake Whence it is plaine that as faith in Christ Iesus so to suffer for his sake is a speciall gift of God And herevpon the Apostles reioyced when they were beaten Act. 5.41 that they were counted worthy to suffer rebuke for Christ his name 2 Cor. 11. And our Apostle reioyced asmuch in his sufferings as in any thing And why but because they counted their sufferings as speciall gifts and graces vpon them Where yet first we must note that simply to suffer bands and imprisonment persecution and trouble is no grace or gift of God but to suffer these things for Christ his sake for the Gospels sake for righteousnes sake And therefore Peter saith Let no man suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie-body in other mens matters But if any man suffer as a Christian 16. .i. for Christ his sake and the gospels let him not be ashamed but let him glorifie God on this behalfe Secondly that to suffer bands and persecution for Christ his sake and the gospels is no grace or gift of God in it selfe and in the nature of the thing but onely by way of consequent for if to suffer bands or affliction for the gospels sake were in it selfe and in the nature of the thing a grace and gift of God then were we to pray for affliction and trouble for the Gospels sake as we doe for other graces of the spirit But now no man doth pray to be tried and troubled to be persecuted and imprisoned for the Gospells sake neither is any man so to pray because this were in deede to tempt God But our praier is for strength and patience and helpe in trouble whensoeuer it shall please the Lord by troubles for the Gospels sake to try vs as the praiers of the godly at all times doe shew To suffer bands then and trouble for the Gospels sake is no grace of God in it selfe but onely in euent and by consequent For what is the euent fruit and consequent of suffering for the Gospels sake First in respect of our selues it bringeth forth the fruits of patience experience and hope as it is written We reioyce in tribulation knowing that tribulation bringeth forth patience Rom. 5.3 and patience experience and experience hope and hope maketh not ashamed It is the meanes to make vs like vnto the Sonne of God as it is written 8.29 Whom God knew before he predestinate to be made like to the image of his Sonne Where by the order of our election hee sheweth that afflictions in generall are the meanes to make vs like vnto the Sonne of God And it causeth vnto vs eternall glory in the heauens as it is written Matth. 5.10 Blessed are they which suffer persecution for righteousnes sake 11 for theirs is the kingdome of heauen Blessed are yee when men reuile and persecute you and say all manner of euill against you for my sake 12. falsly reioyce and be glad for great is your reward in heauen Againe in respect of God by suffering trouble bands and death for the gospels sake God is glorified as it is written This spake Iesus vnto Peter Joh. 21.19 signifying by what death he should glorifie God And thereby also the power of Christ dwelleth in vs as it is written 2 Cor. 12. Very gladly will I reioyce in mine infirmities that the power of Christ may dwell in me because the power of Christ is most seene in helping our infirmities in loosing our bands and deliuering vs out of troubles And againe in respect of the Church by the sufferings of the Saints for the Gospell many children are strengthned and many begotten vnto the Church as it is written in this chapter afterward Many of the brethren in the Lord are boldened through my bands Phil. 1.14 and dare more frankly speake the word To which purpose also it is said that the blood of the Martirs is the seede of the Church Because then of the grace which followeth our bands and troubles for the Gospels sake both in respect of God and of his Church and of our selues therefore it is that they are called a grace and gift of God So that to suffer bands and troubles for Christ his sake and the Gospels is a grace and gift of God nor in the nature of the thing but because of the grace giuen vs constantly and patiently to endure those troubles and because of the grace which issueth thence for the good of our selues for the glory of God and for the benefit of his Church Yea but if to suffer bands and affliction and trouble for Christ his sake and the Gospels were a grace and gift of God any way why should the children of God be often so much perplexed thereat as they are why should they not alwaies be more welcome vnto them then they are For answer whereunto we must vnderstand that in the children of God there is the flesh and the spirit an outward man and an inward man Are then the children of God often perplexed at their bands and sufferings for Christ his sake and the Gospels It may be in their flesh and outward man but in their spirit and inward man they are alwaies welcome vnto them as our Apostle saith though our outward man perish 2 Cor. 4.16 and euen sinke vnder the burthen of our afflictions yet the inward man is renued daily and made stronger and stronger through afflictions And so we must vnderstand all the places of scripture where the Saints seeme to faint vnder their afflictions Dauid in his Psalmes often complaineth of his troubles no doubt because they were heauy vnto his outward man but vnto his inward man they were so welcome that he saith Psal 119.71 It is good for me that I haue beene afflicted that I may learne thy statutes and againe Before I was afflicted I went astray 67. but now I keepe thy word So our Apostle saith that he was pressed out of measure passing strength through affliction 2 Cor. 1.8 so that his outward man no doubt was not able to susteine them yet in his inward man he reioyced in them and boasted of them and fainted not vnder them So our blessed Sauiour himselfe saith Mat. 26.38 My soule is very heauy euen vnto the death so that by his owne will he would haue had that cup to passe from him but knowing his Fathers will immediatly he addeth neuertheles not as I will but as thou wilt So that
Jam. 1.5 For so Iames exhorteth saying If any man lacke wisdome which is there meant of wisdome to endure patiently afflictions but it is true in all graces generally if any man lacke any grace let him aske of God which giueth to all men liberally and reprocheth no man and it shall bee giuen him So likewise if yee haue yet pray continually that yee may increase and abound and if yee abound yet pray continually that you may abound yet more and more in those graces wherein yee abound So wee see the Apostle praied for the Thessalonians saying 1 Thess 3.12 The Lord increase you and make you abound in loue one towards another and towards all men In the first chapter hee had commended their diligent loue so that it was not for the hauing of that which they lacked that the Apostle praied but for their increasing and abounding in that grace which they had And so here our Apostle praied for the Philippians that they might abound yet more and more c. What was it for the hauing of that which they lacked that hee praied No. Was it that they might abound in that which they had Nor onely so but that they might more and more abound in those graces wherein already they abounded And the Apostle thus praying for the Thessalonians that they might increase and abound in that grace which already they had and for the Philippians that they might increase and abound more and more in those graces wherein already they abounded therein taught them and in them vs that we are to make our requests vnto God in praier and supplication as for the hauing of such graces as we want so that we may increase and abound in those graces which we haue that we may abound still more more in those graces wherein already we doe abound So that whatsoeuer graces we haue still we are to pray that wee may continually more and more abound therein And the reason why wee are continually so to pray is very plaine for 1. such is our weaknes through the sinne that hangeth so fast on vs that vnto whatsoeuer measure of grace we be growne yet stand therein we cannot vnlesse he doe continually stay vs and vphold vs with his hand Let Peter witnes whose faith faileth Matth. 14.31 and he sinketh if the Lord susteine him not and saue him Paul also may witnes the same whose courage in his bands may faile him Ephes 6.20 if by the power of the spirit through the praier of the Saints hee be not assisted that therein hee may speake boldly as he ought In regard therefore of our vnablenes to stand or grow without his continuall support and supply still we had need to pray vnto the Lord whatsoeuer measure of grace we be growne vnto 2. In whatsoeuer grace we abound yet therein we come so far short of that perfection wherein we should endeuour that continually we had neede to pray that we may abound yet more and more therein And therefore Dauid that was well taught in the Lord his statutes Psal 119. yet still praieth vnto the Lord to teach him his statutes and hauing more vnderstanding then all his teachers yet still praied vnto the Lord to giue him vnderstanding and taking as great delight in the way of his testimonies as in all manner of riches yet still praieth vnto the Lord that he will incline his heart vnto his testimonies And what was this but his praier that hee might abound yet more in the knowledge and in the vnderstanding and in the delight of the Law of the Lord because howsoeuer hee abounded therein yet he came farre short of that he should And for the same reason it behoueth vs so to doe as we haue him for an ensample This then may serue to condemne our great negligence and slacknes our great coldnes and faintnes generally both in publique and priuate praier vnto the Lord our God For is there so continuall vse and necessitie of praier whether we want any grace that we may haue it or haue any grace that we may increase and abound in it or abound in any grace that we may abound yet more and more in it How then is it that we are so negligent and slacke so cold and faint in praier generally Vnto publique praier wherein we pray for what we want and for increase in that we haue and that we may more and more abound in that wherein we abound how negligent and slacke are we and how cold and faint are we therein Some of vs come so seldome thereunto as that there is very little difference betweene vs and plaine Recusants others of vs come so slowly thereunto as that we come as they say it is good to come to a fray to the end of it others of vs in time of publique praier are occupied either in priuate praiers or in reading vpon some booke or other or in talking one vnto another others of vs either fall asleepe or are troubled with wandring and by-thoughts and haue our mindes at home or in the fields vpon our commodities or vpon our pleasures and rather vpon euery thing then vpon that we should Generally so defectiue and wanting vnto our duties wee are herein as if either we knew not or cared not how to account of and how to carry our selues in publique praier And as we faile of that we ought in publique so doe wee also in priuate praier For how seldome doe we as our blessed Sauiour willeth vs enter into our chambers Matth. 6.6 and shut our doores vpon vs and pray vnto our father which is in secret Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants Nay seldome wee humble our selues in priuate before the Lord euen for the supply of our wants or if we doe our praiers are so cold and so faint and so troubled with wandring and by thoughts that we pray and haue not because we pray not as wee ought Can the graces which we haue and wherein we abound presse vs to pray priuately vnto the Lord that we may increase in those graces we haue and abound yet more more in those wherein we abound Nay here commonly we forget our selues and as if we were well and needed no more wee pray not vnto the Lord for increase but carrying our selues like vnto the Pharisee we thinke we are not as other men and we say depart from mee for I am more holy more learned more wise more sober more modest more patient then thou and forget God by whom we are so Surely not the best of vs all but we are guilty of very many defects touching praier Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done Let vs reforme our negligence and slacknesse in comming to publique prayer It hath the promise that where two or three bee gathered together in Gods name Math. 18.20 there will he be in the
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
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
fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
becommeth the Gospell of Christ Whence ye see that it is not to bee hypocriticall or framed after mens liking for the time to please them but to be led in the feare of the Lord to please him But how may we so order our conuersation that it may be such as becommeth the Gospell of Christ That the Apostle now sheweth in the next place as namely if we continue in one spirit if we sight together in one mind through the faith of the Gospell if we feare our aduersaries in nothing If we continue in one spirit that is if we stand fast and abide constant in one truth of Christ by one spirit wherinto we are all baptized Whence I obserue one speciall part of a conuersation agreeable to the Gospell of Christ and that is constant abiding in the truth If we stand fast and abide constant in the truth this is one note that our conuersation is such as becommeth the Gospell of Christ Iesus Iohn 8.31 If ye continue in my word saith our Sauiour yee are verily my Disciples as if hee should haue said if ye stand fast against all assaults whatsoeuer and quit your selues like men and abide constant in the truth which I haue taught you so ye shew your selues to be my Disciples and to walke worthie of me So that to continue and abide constant in the truth shewes vs to be Christ his Disciples and sheweth our conuersation to be such as becommeth the Gospell Whereupon it is that wee are so often exhorted to continue in the grace of God to continue in the faith to abide constant in the truth to stand fast and shrinke not Beware then beloued of reuolting from the truth wherin ye haue byn taught in Christ Iesus of being caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lye in waite to deceiue of yeelding and giuing ground vnto the aduersaries of the truth He that continueth vnto the end he shall be saued But if ye start aside like a broken Bowe surely yee walke not as becommeth the Gospell of Christ Looke to it then that ye continue in the things which ye haue learned and that yee fall not away from the hope of your profession Another thing also hence I obserue which is that to continue and abide constant in the the truth is wholly the gift of the holy Ghost It is not by our owne wisdome power and strength but onely by the power of the holy spirit that we stand fast without which we can no more stand in the truth then can our bodies stand without our soule and spirit Both therefore let vs beware that we grieue not the holy spirit by our euill deeds or by our euill words and let vs alwaies powre out feruent prayers vnto him that hee will vouchsafe euer to abide with vs to strengthen vs to abide in the truth It followeth And in one minde c. Whence I obserue another speciall note of a conuersation agreeable to the Gospell of Christ and that is vnity and concord and loue amongst our selues If we be knit together in one minde so that as wee are one bodie in Christ Iesus so wee bee of one heart and one soule dwelling together as brethren in vnity loue good agreement this is a good token that our conuersation is such as becommeth the Gospell of Christ Ioh. 13.35 By this shall all men know saith our Sauiour that yee are my Disciples if yee loue one another A good note that we are Christ his Disciples and that we walke as becommeth the Gospell of Christ if we liue in loue and concord one with another if we be of one minde together Let vs beware then how we nourish hatreds malice strife contention in our selues one against another For these things doe so distract vs from another as that being thus affected one towards another we doe not walke as becommeth the Gospell of Christ or rather we are iniurious vnto the Gospell of Christ For thus it commeth to passe that the Gospell which wee professe is euill spoken of Let vs therefore be knit together in one mind and beware of euery thing that may distract and dismember vs. Another thing hence I obserue which is that this Christian concorde must be to fight together against such aduersaries as fight against the truth be they heretiques and schismatiques that fight against it and vs with lyes slanders cauils false doctrines and the like or be they tyrants that fight against it and vs with fire sword imprisonment banishment confiscation of our goods or the like Wee are not onely to stand stoutly and constantly for the truth against them without being throwen downe by them but being knit together one with another in one minde we are ioyntly and with one accord to fight together for the truth against them as good Souldiers to throw them downe that when we haue finished our course we may say with our Apostle That we haue fought a good fight 2 Tim. 4.7 Otherwise we walke not as becommeth the Gospell of Christ Let them then looke to this that either for ease and idlenesse or for feare of displeasure some way or vpon any other carnall reason whatsoeuer will rather betray the truth then they will fight for it And seeing none is crowned but hee that striueth lawfully let vs fight together here that there we may be crowned But how are we to fight for the truth against the deuill and all his instruments the aduersaries thereof Some by praying some by preaching some by writing some by patiently sustaining for the truths sake and all of vs as hence I obserue by the faith of the Gospell Resist the deuill saith the Apostle and he will flie from you Resist him and fight against him 1 Ioh. 5.4 how by faith For this is the victorie that ouercommeth the world and the Prince thereof euen our faith And therefore the Apostles exhortation is Aboue all take the shield of faith Eph. 6.16 wherewith you may quench all the fiery darts of the wicked This is the armour wherewith we must all of vs fight By an inâ—ernall faith then wrought in vs by the Gospell let vs all of vs fight against Satan for the truth and by an externall confession of the faith against all tyrants heretiques and schismatiques whatsoeuer Let vs hold fast the mysterie of faith in a good conscience against all the enemies of the truth and let vs boldly alwaies make confession of our faith both in word by writing preaching disputing professing indeed by ioyning our selues to the professorâ— of the truth constantly patiently abiding for the truth LECTVRE XXII PHILIP 1. Verse 28. And in nothing feare your aduersaries which is to them a token of perdition and to you of saluation and that of God A Third thing also is herre mentioned namely courage against the aduersaries of the truth set downe here in our reading by way of
high hand and as they haue begunne so continue to persecute the Church of God this is an infallible token of their perdition yea it is a cleare cause of their destruction as wee see heauie plagues and iudgements to haue ouertaken Hananiah Shemaiah Amaziah Ier. 28.16.29 25. Amos 7.17 and others because they were malicious enemies against his Prophets Ieremiah Amos and others The vse which our Apostle here teacheth vs to make hereof is this not to feare the aduersaries that oppose themselues against vs for when they persecute vs from one Citie to another beat vs imprison vs and euery way afflict vs whom hurt they Euen themselues they runne themselues vpon the rockes and bring vpon themselues swift damnation They thinke they haue great masteries ouer vs but indeed themselues smart for it Let them therefore looke vnto it how they hold on to wrecke their malice vpon vs and let vs not feare all that euer they doe or can doe against vs. Yea but though they hurt themselues yet they hurt vs also how should wee then but feare them Nay that is the next reason wherefore wee are not to feare them because their persecution and rage against vs is no harme vnto vs but a token vnto vs of saluation And to you of saluation that is The furie and rage of the aduersaries against you if yee stand fast and fight together with one minde through the faith of the Gospell is a plaine token vnto you of your saluation Whence I obserue that persecution by the aduersaries is vnto Gods children a token of their saluation Wee reioyce saith the Apostle of you in the Churches of God 2 Th. 1.4.5 because of your patience and faith c. Againe Gal. 6.17 I beare in my body saith the Apostle the markes of the Lord Iesus Whereby he signifieth that his afflictions were the very markes of his saluation through Christ Iesus as whereby hee was made like vnto him Againe If wee suffer with him 2 Tim. 2.12 wee shall also raigne with him And againe Blessed are they that suffer persecution for righteousnesse sake Matt. 5.10 for theirs is the kingdome of heauen The Scriptures are very plentifull to this purpose cleerely shewing that persecution by the aduersaries is vnto Gods children a token of their saluation A token I say but not a cause for that of the Apostle is euer true that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Rom. 8.15 Vnto the aduersaries indeed their persecution and rage against vs is so a token that it is also a cause of their destruction for sinne being a iust cause oâ— death Rom. 6.23 according to that of the Apostle The wages of sinne is death surely this great and grieuous sinne of persecuting the truth and the professors thereof must needs bee a iust cause of their endlesse destruction But vnto vs their persecution and their rage against vs is onely a token not a cause of our saluation for both to suffer for Christ is the gift of God as it is in the next verse and saluation also through sufferings is his gift by grace through faith So that it is no cause but it is vnto vs a token of saluation as both this and many other places shew Howbeit here yee must also vnderstand that so their persecution and rage against vs is a token vnto vs of saluation if wee continue in one spirit and in one minde fighting together against them through the faith of the Gospell and in nothing fearing the aduersaries It is not standing 〈◊〉 while and not continuing or fighting for a blow or â—wo and then giuing the bucklers or taking courage for a spirt and afterwards for feare falling away that betokens our saluation But he that continueth vnto the end he shall bee saued Mat. 10.22 he that fighteth lawfully and as hee should hee shall be crowned 2 Tim. 2.5 Hab. 6.6 and he that for feare flatly falleth away purchaseth vnto himselfe a fearfull iudgement The vse which our Apostle teacheth vs to make hereof is this as of the former not to feare the aduersaries which oppose themselues against vs for what if wee be tried by mockings and scourgings yea moreouer by bonds and imprisonments What if wee be stoned hewen asunder slaine with the sword afflicted and tormented many wayes This is vnto vs a token of our saluation They thinke that tâ—â—s they hurt vs and haue their willes ouer vs but indeed thus they further our reckoning in the day of Christ Iesus Let vs therefore not feare what they doe or can doe against vs but let vs be of good courage and hold fast the profession of our hope vnto the end LECTVRE XXIII PHILIP 1. Verse 29. For vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake 30. Hauing the same fight which yee saw in mee and now heare to be in mee YEa but how and whence is it that persecution betokeneth perdition to the aduersaries and saluation vnto vs It is of God as our Apostle in the next words saith And this is the third motiue or reason which the Apostle vseth to perswade the Philippians not to feare the aduersaries because it is of God that persecution is perdition to the aduersaries and saluation vnto them Whence I obserue that it is of God that tribulation is recompenced vnto them that trouble vs and saluation vnto vs which are troubled This also our Apostle plainly witnesseth in another place where he saith 2 Thess 1.6.7 It is a righteous thing with God to recompence tribulation to them â—hat trouble you and to you which are troubled rest with vs c. Where not only this is manifestly set downe that God recompenceth tribulation to the troublers and rest to the â—roubled but withall that it is a righteous thing wiâ—h God so to doe A righteous thing indeed with God in respect of his iustice to the one and a righteous thing in respect of his promise vnto the other for in respect of his iustice it is a righteous thing with him to recompence tribulation to them that trouble his Saints because they deserue to haue vengeance rendred vnto them in flaming fire according to that of the Apostle Rom. 6.23 The wages of sinne that which is due in iustice vnto sinne is death and damnation and iudgement mercilesse Iam. 2.13 due in iustice vnto him that sheweth no mercy and therefore doubtlesse vnto him that without all mercy rageth and persecuteth And in respect of his promise it is a righteous thing with him to recompence rest vnto them that are troubled because he hath promised the kingdome of heauen to them that suffer persecution for righteousnes sake Mat. 5.10 saying Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen and againe If wee suffer 2 Tim. 2.12 wee
shall also raigne with Christ That persecution then causeth perdition to the aduersaries and saluation vnto vs it is of God who in iustice rendreth vnto them as they haue deserued and for his promise sake rendreth vnto vs as he hath promised For this yee must here note and vnderstand that persecutions afflictions sufferings and wrongs by aduersaries are in themselues and in their owne nature punishments of sinne as is also death and hereby God in iustice might punish our sinnes and our iniquities for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero Domitian and the rest of those cruell persecutors in the Primitiue Church he might thus plague vs for our offences and himselfe be iust in all his wayes and holy in all his workes But vnto vs his beloued ones and his redeemed these things are not that which in themselues and in their owne nature they are and which in Gods iustice they might be vnto vs euen punishments of our sinnes but onely fatherly corrections and louing chastisements whereby in mercy God exerciseth vs represseth sinne in vs and bowlteth the branne of corruption out of vs here in the body of this flesh And as vnto vs in mercy death is made of God not that which in it owne nature it is a punishment of sinne but an entrance and passage vnto life so in mercy hath hee promised that afflictions persecutions and the like shall be vnto vs not that which in their owne nature are the beginnings of greater miseries but fore-runners of our saluation in the day of Christ Iesus It is not then of the nature of suffering persecution yee see but it is of God that persecution betokeneth vnto vs saluation that saluation is recompenced vnto vs which are troubled He in mercy hath promised that so it shall be and therefore so it shall be and it is a righteous thing with him that it be so The vse which our Apostle here teacheth vs to make hereof is as of the former not to feare persecution by the aduersaries which oppose themselues against the truth and against vs for the truths sake for seeing God turneth their persecution and rage against vs to their perdition and to our saluation why should wee feare them Whatsoeuer therefore they practise against vs let vs rest and repose our selues in our God He shall stretch out his hand vpon the furiousnes of our enemies but his right hand shall saue vs he shall recompense the aduersaries their wickednes and destroy them in their owne malice but hee shall wipe all teares from our eyes and after wee haue drunke of the brooke in the way lift vp our head aboue all our aduersaries Againe is it of God that persecution causeth vnto vs saluation This then may farther teach vs that by suffering persecution we doe not merit saluation For if it be of merit that our sufferings bring saluation vnto vs then it is not of God but the cause is in our selues and if it be of God then is it not of merit nor is the cause of our saluation in our selues Not according to the workes which we doe or sufferings which we suffer but according to his mercy he saueth vs for neither haue we wherein to reioyce by works nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs nor is there any other name vnder heauen whereby we may be saued but onely by the name of Christ Iesus He that reioyceth therefore let him reioyce in the Lord of whom it is that our persecutions and sufferings worke vnto our saluation And let this bee spoken of this third motiue or reason whereby yee see that we are not to feare the aduersaries because God recompenseth their persecution vnto them with perditiâ—n and vnto vs with saluation It followeth For vnto you it is giuen c. These words are both a proofe of that which went immediatly before and a fourth motiue likewise to perswade the Apostles former intendment Immediatly before he had said that God in persecution gaue them a token of their saluation The proofe here is Vnto you it is giuen of God by grace to suffer for Christ his sake therefore in suffering God giueth you a token of your saluation or thus sufferings for Christ are testimonies of grace vnto you of God therefore they are arguments and tokens of saluation vnto you of God And as thus these words serue for proofe of that so are they a notable motiue to perswade the Philippians not to feare the aduersaries for thus out of the Apostles words I frame the motiue Who will be afraid of a singular gift of God but to suffer for Christ his sake is a singular gift of God to you therefore yee are not to feare persecution by the aduersaries And that to suffer for Christ his sake is a gift of God hee sheweth à pari from the like as to beleeue in Christ is the gift of God so to suffer for Christ both gifts of God and vnto whom the one is giuen the other may not seeme strange For vnto you it is giuen to wit by grace for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—hrist that is in Christ his cause not only that yee should beleeue in him as others professe they doe but also to suffer for his sake which many others shrinke to doe Euen both these faith in Christ and persecution for Christ his sake are the gift and grace of God towards you Here then first I note that the Apostle saith it was giuen by grace vnto the Philippians to beleeue in Christ Whence I obserue that faith in Christ is the gift of God by grace Which also Christ himselfe teacheth vs where he saith No man can come vnto me except it be giuen him of my Father Joh. 6.65 Whereby hee meaneth that no man can come vnto him that is can beleeue in him and his Gospell except it be giuen him of his Father For so by comming vnto him diuers times in that chapter is meant beleeuing in him aâ— when it is said He that commeth vnto me shall not hunger and he that beleeueth in me which expoundeth the former 35. shall neuer thirst and againe Him that commeth vnto me I cast not away which is all one with that 37. He that beleeueth in me shall not perish So that it is cleare that when our Sauiour saith that no man can come vnto him except it be giuen him of the Father the meaning is that no man can beleeue in Christ except it be giuen him of God And to the Hebrues Christ Iesus is called the author and finisher of our faith Heb. 12.2 And wherefore was it that when Christ preached and when his Apostles and Disciples preached some beleeued and others beleeued not but because vnto some he gaue grace to beleeue and not vnto others For only they vnto whom it is giuen of God to beleeue doe
beleeue But how doth God giue this gift vnto vs to beleeue in him Euen by his holy spirit 2 Cor. 4.13 therefore called the spirit of faith because God by the inspiration of his holy spirit worketh faith in vs. But by what meanes doth he worke faith in vs Euen by the hearing of the word preached as it is written Faith commeth by hearing Rom. 10.17 and hearing by the word of God Where the holy Apostle sheweth that hearing of the word euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his children He blesseth and sanctifieth the hearing of his holy word vnto them and reacheth it vnto their hearts by the finger of his holy spirit and so they are begotten in the faith of Christ Iesus Thus Lydia was brought vnto the faiâ—h as Luke witnesseth where hee saith Act. 16.1 that the Lord opâ—nâ—d her heart so that she attended vnto the things which Paul shake and beleeued Shee heard the word the Lord opened her heart and shee beleeued And thus 3000 soules were brought vnto the faith in one day of whom it is said that when they heard the word they were pricked in their hearts Act. 2.37 and beleeuing they said Men and brethren what shall we doe They heard the word they were prickt in their hearts by the spirit they beleeued and were baptized So that faith in Christ yee see is the gift of God giuen by his spirit through the hearing or the word preached 2 Thess 3.2 Tit. 1.1 Non omnibus non enim omnium est fides sed tantum electorum vnde dicitur fides electorum hic vâ—bis donatum est Not to all men for all men haue not faith whence it is called the faith of the elect and in this place To you it is giuen Is then faith a gift of God by grace This may teach vs that it is not in our selues or in our owne power to beleeue if we will and when we will neither that for any merit or worth of ours this gift is giuen vnto vs for if it be in our selues to beleeue how then is it the gift of God And if it be giuen vs for our owne merit how then is it the gift of God by grace If it be giuen vs we haue it but of him that giueth it not of our selues If he giue it of his owne grace it is ours but of his grace that giueth it not of our merit to whom it is giuen He must giue it or else we cannot haue it and therefore it is not of our selues and by grace it must be had or else can neuer bee had and therefore not by our owne merit Jam. 1.17 Euery good giuing is from aboue therefore faith is giuen of God therefore it is not in our selues to beleeue if we will And by the grace of God we are that we are therefore faith whereby wee are the sonnes of God is by grace 1 Cor. 15.10 therefore not by any merit or worth of our owne Againe is faith the gift of God This then may teach vs to powre out our requests vnto God in prayer and supplication for faith in Christ Iesus for increase confirmation of our faith in Christ Iesus for if he giue it then we are by prayer to aske it of him and so wee shall receaue it and if he giue it by meanes we are to pray vnto him that hee will so blesse those meanes vnto vs that thereby this gift may be giuen vnto vs. Let vs therefore after the example of the Father of the childe in whom was the dumbe spirit go vnto our God and say vnto him Lord I belieue Mar. 9.24 helpe my vnâ—eleefe helpe the wants and weakenesse of faith And after â—he example of the Apostles Lord encrease our faith He giâ—eth where it wanteth he encreaseth where it is and he conâ—irmeth where it is weake Let vs therefore by prayer goe â—nto him to haue the wants of our faith supplied the weaknesse of our faith strengthened the lesse then graine-small â—ittlenesse of our faith encreased He hath said Aske and ye â—hall receaue and hee giueth liberally and reproacheth no man Let vs therefore aske in prayer faith of him that giueth it and assuredly he will giue liberally euen that meaâ—ure wherewith he will be pleased Againe doth God giue faith by the hearing of the word preached This then may teach vs gladly to frequent those places where we may heare the word preached His power â— know is not limitted to this meanes but that he can if he will beget vs in the faith without these meanes But by this meanes he hath appoynted to giue this grace and ordinarily he giueth this grace by these meanes And yet how carelesse are we too too many of vs of vsing this meanes of hearing the word preached as if either this gift of faith in Christ Iesus were not giuen by these meanes or wee esteemed not this gift and so neglected these meanes or were strong enough in the faith and so needed not these means Why should we loue rather to sit reading in our houses or drinking in our houses or idle in our houses or to be playing in the streetes or walking in the fields or or any otherwise occupied then to come vnto the house of the Lord and to heare the word preached Now the means of begetting confirming vs in the faith are offered vnto vs. We know not but the time may come wherein we may thinke that the Sparrowes and Swallowes are happie that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord and reioyce in the word of your saluation comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you and to confirme you in the faith of Christ Iesus and assure your selues of his blessing vpon these meanes As for the rest that loue darkenesse better then light and vnder this or that pretence whatsoeuer will not come to heare the worde preached let them feare for want of faith and a good conscience in that day to heare the word which wil be too fearefull for them to heare Goe yee cursed c. But I proceede to that which followeth The second thing which here I note is that the Apostle saith it was giuen by grace vnto the Philippians to suffer for Christ his sake not simply to suffer but to suffer for Christ his sake Whence I obserue that persecution and suffering for Christ his sake is a gift of God by grace And this our Sauiour himselfe sheweth by those his words vnto Peter Ioh. 18.11 when he had cut off Malchus his eare where hee saith vnto him Put vp thy sword shall I not drinke of the cup which my father hath giuen me To suffer death was a cup which his father had giuen him to drinke and should hee refuse the gift of his Father Act 5.41
his comming And not to stand vpon many places when our Apostle here saith if there be any consolation in Christ c. What else is this but an adiuration of the Philippians by these things that they like minded c. Albeit therefore wee are to remit of that which we may do and of that which sometimes ye constraine vs to doe and not to threaten or command but only to beseech you in Christ Iesus yet are ye to take our beseeching of you as a commandement vnto you euen as a deepe charge touching the things whereof we beseech you Let this then beloued teach you how ye ought for your parts to carie your selues towards your Pastors and Teachers Are we in all mildnesse and meeknesse of spirit to deale with you as parents with their children Then are you in all obedience as children to hearken vnto vs as your fathers in Christ Iesus Are we for loues sake to beseech you the things which in Christ we might commaund you Then are yee when wee beseech you to take it as if we commanded as if we charged you and more to be moued therewith then if we commaunded then if wee charged you Of many of you I am so perswaded that the Pastor shall not be more readie to deale with you as a father then ye will be ready to carry your selues towards him as children and that his beseeching of you shall be as if he commanded as if he charged you But for some to what purpose is it to beseech them to reforme any thing that is amisse in them Whether in Christ his steed wee beseech them or in his name we commaund them or out of the law we threaten them they will not come to heare vs they will none of our instructions But I leaue them vnto him vnto whom they stand or fall And I beseech you beloued by the mercies of God to continue in the grace wherein yee stand rooted and built in Christ and stablished in the faith as yee haue been taught in Christ Iesus And let this suffice to bee obserued in generall from the manner of the Apostles exhortation whereby ye see the manner how Pastors ought to labour to keepe their people in holy duties and to represse disorders amongst them and that is by beseeching them in all meekenesse of spirit for all loues sake to doe that which is conuenient Now in particular from so many arguments as are couched in the manner of the exhortation may so many sundrie obseruations be gathered His first argument is if there be any consolation in Christ i. If ye haue receiued any consolation by my ministerie and Apostleship then fulfill my ioy that ye be like minded c. The ground of which argument is that if the Philippians had receiued comfort in Christ by him then ought they likewise at his request thus to comfort him as to be like minded c. Whence I obserue that vnto whom consolation in Christ is ministred of him he that ministred it may require and looke for the like againe For the generall it is so commonly held that it is the saying of euery man that one good turne requires an other and a pleasure shewed requires the like againe And for the proofe of this particular that of the Apostle is not impertinent where hee saith 1 Cor 9.11 If we haue sowne vnto you spirituall things is it a great thing if we reape your carnall things Out of the generall meaning whereof this particular may not vnfitly bee gathered that where spirituall consolation in Christ Iesus hath been bestowed there as other things so comfort againe as it is required may iustly be expected Wretched then is that vnthankfulnesse where hatred is returned for good-will and where the comfort which was ministred is requited with cause of heauinesse And yet what more common than such vnthankfulnesse The Ministers labours for the consolation of his people in Christ Iesus are in too too many places requited with too too great cause of heauinesse Let the faithfull minister now say vnto him that hath receiued great comfort in Christ Iesus by his labours if there be any consolation in Christ if you haue receiued any comfort in Christ Iesus by my ministerie let me beseech you that you set not your affections so much on things which are on the earth that you will bridle your inordinate desires which runne too much after couetousnesse that you will not lend your mony vpon vsurie c. And how seldome doth he receiue this comfort from them againe thus to preuaile with him Nay to his great griefe hee findeth that his words are not esteemed Let it not be so with you beloued but by whose labours ye haue receiued comfort in Christ Iesus let them receiue this comfort againe from you that their holy desires may preuaile with you His second argument is If there be any comfort of loue that is if yee so loue mee that ye desire my comfort in my bonds for the defence of the Gospell then fulfill my ioy c. The ground of which argument is that if the Philippians loued him as he loued them and in their loue of him desired his comfort in his bonds then they should fulfill his ioy c. Whence I obserue that to yeeld vnto the holy desires one of another is an effectuall token of Christian loue in one towards another If yee loue mee saith Christ keepe my Commandements Joh. 14.15 Which place sheweth that so we make proofe of our loue of God if we conforme our selues in obedience to his commandements But more direct to our very purpose is that of our Apostle where he saith to Philemon Philem. 17. If thou count our things common receiue him as my selfe As if he should haue said Let â—his be a token of thy loue towards mee and that thou countest all mine thine and thine mine euen to yeeld to my desire to receiue Onesimus as my selfe This then in part sheweth why it is that we yeeld not to the holy desires of such as would gladly haue comfort of our good euen for want of loue of them If sinners shall entice vs and say Come with vs wee will lay wait for bloud Prou. 1.10.11.12 and lie priuily for the innocent without a cause wee will swallow them vp aliue like a graue euen whole as those that goe downe to the pit c. we are ready enough to yeeld our selues vnto their willes and to runne as fast as they for their liues vnto mischiefe But let the Pastor say to his people If yee so loue mee that ye desire my comfort prophane not the Lord his Sabboths breake off your sinnes by righteousnesse and your iniquities by mercy towards the poore or the father to the childe If thou so loue mee that thou desire my comfort refraine thy feet from euery euill path and walke in the wayes of the Lord or the friend vnto his friend If thou so loue me that thou desire
his people Wee shall not now need other proofe than this of our Apostle in this place The Philippians had embraced the faith of Iesus Christ they abounded in knowledge and in iudgement they stood fast in the faith notwithstanding their assaults by false Apostles they were carefull ouer him and communicated to his afflictions they were excellent in many graces So that our Apostle had great cause to haue great ioy ouer them But because of some contention and vaine-glory amongst them his ioy was not full A sufficient president for the Pastor that he count not his ioy full so long as any thing is amisse amongst his people Which may serue to admonish the Pastor to labour that nothing may bee amisse amongst his people either touching life or doctrine that so his ioy may be full and that his people may be the crowne of his reioycing in the presence of our Lord Iesus Christ at his comming But I come vnto that which the Apostle exhorteth in generall The thing which the Apostle exhorteth the Philippians in generall is that they be like minded that is like affectioned hauing their affections likings and desires set on the same things An euident argument that they were not like minded as also the rest which followeth is that some things were amisse amongst them And in that hee dealeth so earnestly with them that these things might bee amended in them it sheweth that these are things which are carefully to be procured regarded and maintained LECTVRE XXV PHILIP 2. Verse 2. That yee be like minded hauing the same loue being of one accord and of one iudgement that nothing bee done through contention c. WE haue heard the manner of the Apostles exhortation and therein foure very patheticall arguments couched to perswade the things whereunto hee exhorteth all so closely followed and so passionately vrged as that the manner of the exhortation could not be deuised more effectuall to perswade the things whereunto hee exhorteth If there bee c. It remained to speake of the matter of the Apostles exhortation Wee spake only of that which I tooke to be onely a motiue prefixed before the matter of the exhortation in these words Fulfill my ioy Now wee are to proceed vnto the maine matter of the Apostles exhortation which is that they be like minded hauing the same loue c. By which matter of the exhortation this in generall appeareth that some things were amisse amongst them there was not that loue and concord amongst them nor that humilitie which should he in them many things were done amongst them through contention through vain-glory through selfe-seeking of their owne things so that though many things were to be much commended in them yet were some things likewise to be reformed in them which hindered the course of that Christian conuersation which becommeth the Gospell of Christ Iesus Whence I obserue in generall what the state euen of the best reformed Churches and so of the most holy men is no Church so reformed no men so sanctified but that many things are amisse amongst them though many things bee much to be commended in them yet some things likewise are still to be reformed in them Looke into all those Churches vnto which our Apostle wrote his Epistles yee shall not finde any of them so commended for embracing the truth and for standing fast in the truth as this Church of Philippi Hee giueth indeed testimonie vnto the Galathians that they were sometimes such as if it had beene possible would haue pluckt out their owne eyes and haue giuen them vnto him so loued they him and the truth which he taught But quickly were they remoued to another Gospell Gal. 1.6 as the Apostle witnesseth whereas the Philippians still stood so fast that the Apostle was perswaded that he that had begunne that good worke in them would performe it vntill the day of Iesus Christ Yet here ye see that some things were amisse amongst them Againe looke into those seuen Churches vnto which Iohn writeth in the Apocalyps and there yee shall see that some were fallen others decayed some were proud others negligent Of all the rest of those Churches the Church of Smyrna and the Church of Philadelphia are there most commended Yet in both those Churches by the right vnderstanding of those Epistles that were written to them it will appeare that there were some amongst them who professed themselues to be good Christians whereas indeed they were no better than a Synagogue and sinke of Satan Againe looke into the reformed Churches euer since that time vnto this day and at this day and still yee shall see that as in those seuen Churches of Asia so in these there were and are as many things to bee commended so likewise many things to be reprehended And so long as the Church is militant vpon earth it cannot be but that shee should be blacke blacke I say not onely in respect of her afflictions whereby her beloued doth sometimes proue her and sometimes chastise her but blacke also in respect of her blemishes imperfections and sinnes which are the causes of her afflictions For all men while they carry about with them the earthly house of this tabernacle vnto what degree of perfection in faith knowledge or other graces of the spirit so euer they be growne had still neede to pray O Lord increase our faith our knowledge and vnto what perfection in innocencie obedience or the like they be growne yet still they are taught to pray O Lord forgiue vs our debts and trespasses For here we know in part we beleeue in part we loue in part we obey in part and our greatest perfection is but great imperfection whiles we liue here at home in the bodie 1 Cor. 13.9 as that of the Apostle sheweth And so long as we are clothed with corruption if we say we haue no sinne we deceiue our selues 1 Ioh. 1.8 and truth is not in vs. That which is in part either in knowledge or in loue or in obedience or in the like graces of the spirit shall be abolished our imperfections shall be taken away and we shall be made perfit But where and when Not here otherwise then by imputation but then and there when and where corruption shall put on incorruption and mortalitie shall put on immortalitie as the former place to the Corinthians sheweth ver 10. and the Church shall be presented vnto Christ Iesus her beloued not hauing spot or wrinkle or any such thing but pure and holy and without blame but then when shee shall bee made glorious when her vile bodie shall be changed and be fashioned like vnto his glorious bodie Eph. 5.27 as that place to the Ephesians sheweth This then should teach vs to long to be of that triumphant Church to long to enter into the holiest of holies to long to be loosed and to be with Christ Here the father of the faithfull holy Abraham here the man after Gods owne
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
that as the beginning and progresse were in 〈◊〉 spirit so the end also may bee in the spirit that after the 〈◊〉 runne wee may haue eternall life It is a good thing to begin well but how little it profiteth vs vnlesse we continue leâ—â— example of Lots wife whose temporall punishment becâ—â—â— she looked backe vnto Sodome is registred in the old and 〈◊〉 example of Iudas the betraier of Christ whose fearfull end because hee went astray from that ministration and Apostle 〈◊〉 which he had obtained with the rest of the Apostles is râ—â—stred in the new Testament 1 Cor. 9.24 beare witnesse Know ye not 〈◊〉 the Apostle that they which runne in a race runne all yet â—â—e receiueth the price namely he that runneth to the end So 〈◊〉 saith the Apostle that yee may obtaine How is that that is to the end Runne to the end that ye may obtaine the priâ—â—â— for none are crowned but they that striue as they ought 〈◊〉 doe 2 Tim. 2.5 Now who are they that striue as they ought to doe bâ—â— they that without fainting and failing in the way hold our vnto the end In most miserable case then are they that like 〈◊〉 Church of Ephesus forsake their first loue that is that hauing â—â—ce followed the truth in loue and embraced pure religion â—â—d walked in the paths of righteousnesse doe afterwards fall â—ay and runne themselues vpon the rockes either of errors opinion or of corruption in life Luk 9.62 No man saith Christ that â—â—teth his hand to the plough and looketh backe is apt to the kingâ—â—me of God And the Apostle saith further 2 Pet. 2.21 that it had beene â—â—ter for them not to haue knowne the way of righteousnesse than â—er they haue knowne it to turne from the holy commandement â—â—en vnto them The reason is giuen by the Apostle Heb. 10.26 For if we â—ue willingly after that wee haue receiued the knowledge of the â—th there remaineth no more sacrifice for sinnes 27. but a fearefull king for of iudgement and violent fire which shall deuoure the â—â—uersaries Take heed therefore brethren Heb. 3.12 lest at any time there in any of you an euill heart and vnfaithfull to depart away from 〈◊〉 liuing Lord For wee are made partakers of Christ 14. if we keepe â—e vnto the end the beginning wherewith wee are vpholden Let runne with patience the race all out that is set before vs. â—ur Sauiour Christ did so before vs Heb. 12.2 who for the ioy that was set â—ore him endureed the crosse and despised the shame And shall â—e be weary and faith in our mindes We serue a most bounâ—â—â—ull Lord which giueth vs all things liberally let vs serue â—â—en with all that wee haue Wee serue a most louing Lord no will not change his fauour for euer let vs not serue him â—e a time but for euer And this let vs know for a suretie â—t if at our last end when death doth summon vs to yeeld â—r bodied vnto the graue and our spirits into the hands of â—m that gaue them if then with Paul we can say I haue fought good fight I haue finished my course I haue kept my faith wee all finde more sound ioy and sure comfort herein than in I things else vnder the cope of heauen whatsouer Mat. 24.13 for he that dureth vnto the end he shall be saued saith our Sauiour Christ â—nd againe He that ouer commeth Ap. 2.26 and keepeth my workes vnto â—e end to him will I giue power ouer nations and he shall rule them â—â—th a rod of iron and as the vessels of a potter shall they be broken 27. â—uen as I receiued of my Father 28. so will I giue him my morning â—urre Make an end therefore of your owne saluation Now before wee proceed vnto the manner how wee are to runne in this race and to finish this course a doubt arising from the Apostles exhortation is first to be resolued and answered The Apostle as yee see exhorteth vs to make an end of our owne saluation to runne on the race of righteousness which leadeth vnto saluation outright vnto the end Wheâ—â— upon some doe gather that our freewill is here called vpon that is that wee are not wholly and onely assisted by graceâ— the way of saluation and in the workes that leade thereunto but that it is in vs to consent vnto the grace which is offered and that wee of our selues being holpen with grace by the power of our free will are able to worke the things that aâ—â— good and acceptable vnto God For why else say they doâ—â— the Apostle exhort vs to worke out our owne saluation it â— vs there be no power at all to worke And generally they 〈◊〉 conclude that all admonitions exhortations reprocâ—es â—â—cepts promises and threatnings in the Scriptures are in vaâ—â— if free will in man be not granted by the power whereof 〈◊〉 may together with grace worke that which is good The doubt then is whether this exhortation of our Apostle dâ—â— not implie that we by the power of our free will are able paâ—â— of our selues to make an end of our owne saluation and 〈◊〉 runne the race of righteousnesse which leadeth to saluations The resolution and answer whereunto is that it doth not at 〈◊〉 implie any such thing which yet more cleerely will appeare if first wee shew the friuolousnes of their whole reason draâ—â— from admonitions exhortations c. in generall which 〈◊〉 this If it be not say they in our owne power to doe the thing which is good and whereunto wee are exhorted and adâ—â—nished c. then in vaine are admonitions exhortations prâ—cepts reproofes and the like But see the vanitie of their reason Are not admonitions and the like needfull if it bee 〈◊〉 that it be wholly of grace and no way of our selues to doe those good things whereunto wee are exhorted It is as if they should say If the increase of the earth be wholly the blessing of the Lord then it is not needfull for the husbandman to 〈◊〉 his ground if faith be wholly the gift of God it is not needfull to come to heare the word preached c. for as he giueth corne and wine and oile and all things needfull for this life bâ—â— yet by such meanes as he hath ordained thereunto and as â—his his gift but yet giuen to vs by the meanes of hearing word preached so God worketh in vs both to will and to â—â—e those things whereunto he exhorteth and admonisheth but by the meanes of such admonitions exhortations and like Howsoeuer then it be not in our owne power to doe good things whereunto wee are exhorted in holy Scripâ—â—e yet admonitions and exhortations there vsed are thereâ—e needfull because they are the meanes whereby God worâ—h his graces Againe if wee looke into the booke of God â—e shall easily see that all these things whereunto wee are exâ—ted they are wholly
are afflicted but the wicked many â—â—nes flourish more than the iust and the hand of God many â—nes lieth heauier vpon the iust then vpon the wicked but â—aketh nothing against assurance of saluation by faith which â—neth not vpon any outward things but onely vpon the â—â—omise of God in his word Yea but Saint Paul say they â—â—rst not assure himselfe that he was iustified as appeareth by â—â—at he saith I know nothing by my selfe 1 Cor. 4.4 yet am I not thereby iustiâ—â—d and therefore no man may assure himselfe of his saluatiâ—â— But they might see Rom. 8.33 1. that the Apostle there speaketh â—t of any vncertainety of his iustification whereof else where assureth himselfe but by expresse negatiue plainely denieth at he was iustified by the cleanesse of his conscience that he â—oweth nothing by himselfe 2. That he speaketh there of â—s ministerie and seruice therein and acknowledgeth that â—ough his conscience accuse him not of any crime therein â—r he is not thereby iustified Which maketh against iustifiâ—â—tion by any thing in a mans selfe though done in as great â—â—rfection as mortall man can doe it but not at all against iuâ—â—fication or assurance of saluation by faith Yea but when â—e saith worke your saluation with feare and trembling Phil. 2.12 he speak â—h against the vaine presumption of Heretikes say the Rheâ—â—sts on that place that makes men secure of their predestiâ—â—tion and saluation and willeth the Philippians to worke â—â—eir saluation with feare and trembling Pro. 28.14 according to that â—her scripture blessed is the man that alwaies is fearefull Wherâ—nto the answere is 1. that both the Apostle here and Saloâ—on in that other Scripture and the same Apostle againe when â—e saith be not high minded but feare and Peter when he saith Rom. 11 20 1 Pet. 1.17 â—sse the time of your dwelling here in feare and the Spirit of God generally when he speaketh to like purpose speaketh other against vaine presumption in our strength without doe acknowledgment of our owne frailty and due depending vpon the Lord or against carelesse securitie of our saluation without due regard of Gods threats and iudgments and without inward grace and feare of God issuing into a godly life and conuersation but not against faithfull boldnes and confidence not against assurance of our saluation by faith grounded vpon the promises of God in Christ Iesus 2. That there is a twofold feare a seruile feare and a filiâ—â— feare a feare opposite vnto faith and a feare attending vpon faith a doubting and distrusting feare and a carefull and louing feare a feare of discouraging diffidence and a feare oâ— awefull reuerence a feare from the law to be punished and a feare from grace to offend and deserue punishment a feare begotten by the spirit of bondage and a feare begotten by the spirit of adoption a feare whereof S. Iohn saith there is 〈◊〉 feare in loue 1 Ioh. 4.18 2 Co. 7.11 Pro. 28.14 but perfect loue casteth out feare and a feare when of S. Paul saith that godly sorrow causeth feare and Salomon that blessed is the man that feareth alway Now from that feare the Holy Ghost euery where dehorteth saying Feare not for I am with thee Esay 41.10.43.1 be not afraid for I am thy God and againe feare not Mat. 8.26 for I haue redeemed thee c. and againe why are yee feare full O yee of litle faith But vnto this feare he euery where exhorteth Psal 2.11 saying Serue the Lord in feare and reioyce vnto hâ—â— in trembling or with reuerence and againe feare him which after he hath killed hath power to cast into hell Luk. 12.5 yea I say vnto you 1 Pet. 2.17 Apoc. 14.7 him feare and againe Feare God honor the King and againe Feare God and giue glory to him generally where â—e exhorteth vnto feare it is to this feare So that when the Apostle exhorteth to worke our saluation with feare and trembling â—e exhorteth vnto this feare euen to feare the iudgements and threatnings of God which the faithfull alwaies doe because faith beleeueth them and to feare to trust in our selues which euery faithfull man also doth because faith it selfe importeth trust in God and as the Apostles reason also sheweth we should because it is God which worketh in vs both the will and the deede euen of his good pleasure and so to feare as the Prophet doth when he saith serue the Lord in feare and reioyce to 〈◊〉 with reuerence the words are as in the Apostle cum timore tremore but neither here nor any where doth the Holy â—host exhort vnto that seruile and doubting and distrusting â—â—re as to stand in feare of our saluation Yea but seeing the â—â—rd of God doth no where speake namely and particularly 〈◊〉 or of any of vs therefore by faith which is to be grounded on the word of God we cannot assure our selues of our â—â—â—uation Whereunto first we answer that though the word God speake no where immediatly by name and personally any of vs yet what it saith to beleeuers generally it saith to â—â—ery beleeuer and what to sinners generally it saith to euery â—ner and euery man is to conceiue it as particularly spoken himselfe and to beleeue the same word preached by the â—inister of the Gospell as if Christ himselfe did persoâ—ly speake vnto him So that when as the word saith â—ecept yee repent yee shall perish Luc. 13.3 hee that beleeueth this â—rd beleeueth also touching himselfe that except he repent shall perish so when the word saith that whosoeuer beleeâ—â—h in Christ shall not perish but haue euerlasting life Joh 3.15 as hence â—â—ul said to the Iaylor Beleeue thou in the Lord Iesus Act. 16.31 and thou â—t be saued so euery Minister of the Gospell may say to â—omas such a one Iohn such a one and Iames such a one c â—eeue thou in the Lord Iesus and thou shalt be saued and â—ery beleeuer which beleeueth this word may by faith â—ounded on the word particularly assure himselfe of his salâ—ion because he beleeueth inasmuch as otherwise the word â—e not true whosoeuer beleeueth shall be saued Secondly we â—e them whence their Priests seeing the word doth no â—ere speake namely and particularly to any of them haue â—horitie to remit the sinnes of their poenitentiaries They â—â—l tell vs though vntruly as they practise it that they haue of them particularly authoritie from Christ his word where saith whosoeuer sinnes yee remit they are remitted vnto them Joh. 20.23 â—d their poenitentiaries must beleeue it Thus they will take â—â—ue to themselues though they will not giue vs leaue from â—enerall to inferre a particular But if their seduced ones â—st beleeue that though their Priests be not there named yet thence they haue all of them particularly authoritie to fâ—â— giue sins much more may euery man that beleeueth though he be not named where Christ saith
euery where almost wee may see men following their wonted pleasures and reioycing themselues in their wonted delights as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good Nay vnto such as thus reioyce fixing their only ioy and delight on the things of this world and on the vanities of this life our Sauiour Christ pronounceth a woe saying Woe be to you that now laugh Luk. 6.25 for yee shall waile and weepe This is the fearfull iudgement of God vpon them that reioyce in the flesh and not in the spirit Vnderstand therefore that there is a two-fold ioy and reioycing one in the flesh another in the spirit one carnall and sensuall another spirituall and Christian one in the world another in the Lord. The carnall and worldly reioycing is when putting farre from vs the remembrance of the euill day wee reioyce more in the pleasures of sinne and the transitorie things of this world then wee doe in the things that belong vnto our peace Such was the reioycing of him that when he had pulled downe his barnes and builded greater Luk. 12.18.19 and therein laid all his fruits and his goods said vnto his soule Soule thou hast much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime And such is the reioycing of men commonly at this day as already hath beene noted And true it is which wise Salomon saith Foolishnesse is ioy to him that is destitute of vnderstanding that is Pro. 15.21 euen wickednesse and sinne is a matter of mirth and delight to the wicked and vngodly man Iâ—b 20.5 But it is as true which Zophar saith That the reioycing of the wicked is short and that the ioy of hypocrites is but a moment Besides this carnall and worldly reioycing there is also a Christian and spirituall reioycing which is when setting our hearts on the Lord as on our chiefest good wee so reioyce in the things of this life as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus when remembring the mercifull goodnesse and louing kindnesse of our good God nothing can so much daunt vs but that our heart daunceth for ioy and our soules are rauished with reioycing thereat Wilt thou then reioyce or know how and wherein to reioyce O man that fearest the Lord Reioyce in the Lord reioyce in those spirituall blessings wherewithall God hath blessed thee in heauenly things in Christ Iesus reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world reioyce in the workmanship of thy creation after Gods owne image in thy redemption by the bloud of Christ Iesus when through disobedience thou hadst for euer cast thy selfe away in thine adoption through Iesus Christ into the number of the sonnes of God in thy reconciliation with God the Father by the intercession and mediation of Christ Iesus in thy vocation vnto the knowledge of the truth by the Gospell of Christ Iesus in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life in thy regeneration vnto a liuely hope in Christ Iesus and in the assured confidence of thy glorification after this life with Iesus who shall change thy vile body that it may be fashioned like vnto his glorious body c. Herein is the Christian mans reioycing and here is matter of reioycing indeed All reioycing in all things in the world whatsoeuer what is it in comparison of this reioycing Surely as euen now wee heard out of Iob it is short and but a moment Nay I say more Whatsoeuer men imagine with themselues yet indeed there is no true ioy no sound reioycing but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs and please our fancies and tickle our outward senses and delight our outward man but that that warmes the heart that that cheeres the soule that that makes the inner man to pant and to leape for ioy that 's the ioy in the holy Ghost and reioycing in the Lord. And this is it which stickes by a man in his life and in his death forsakes him not Yea when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer I haue no pleasure in them then in this ioy his soule shall reioyce through this ioy hee shall ioyfully wrestle with death and because of this ioy hee shall not feare death nor the graue but desire to bee loosed and to be with Christ Let the carnall and worldly and sensuall men therefore bragge and boast as much as they will that they leade the only ioyfull and pleasant liues and let them obiect vnto the godly Christian as much as they will a lumpish and momish and sowre life wherein he hath no ioy or pleasure at all yet shall the day come when they shâ—ll change their mindes and sigh for grife of minde Wisd 5.3 and say within themselues These are they whom sometimes we had in derision and in a parable of reproach 4. We fooles thought wee had the world at will and thought their life madnesse but how are they counted among the children of God 5. and their portion is among the Saints Thus I say shall they say when they shall perceiue that the life which they thought the only ioyfull life was indeed the most miserable life So that when the count is indeed truly cast wee shall finde that onely the true Christian hath sound ioy of heart and that there is no sound reioycing but this reioycing in the Lord. Yea but how shall wee know this that indeed wee doe reioyce in the Lord For wee are inclined naturally to flatter our selues and wee will say that wee reioyce in the Lord and perhaps thinke so too when indeed wee doe not How then shall wee know that wee doe truly reioyce in the Lord The wicked indeed whose hearts are set on other pleasures wherein no true ioyes are to be found they know not what â—t meaneth yea it seemeth meere madnesse and foolishnesse vnto them But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found 1. Consider and see what longing and thirsting there is in thee after the hearing and reading and meditating in the holy word of life what comfort and peace of conscience thy soule findeth in the holy word of life how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption how stedfastly thou cleauest in
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
circumcision euen they which worship God spiritually c. so that hauing spoken of spirituall circumcision we haue spoken in a generality both of this and the rest that followes Yet it will not be amisse somewhat more particularly yet as briefly as we can to speake by occasion of these words of the spirituall worship of God There is no people so farre without God in this world Iewe or Gentile Turke or other but that both they know there is a God and likewise thinke they worship him with true worshippe But how a great many nations and languages should either know the true God or truely worshippe him it can scarce be imagined seeing they want the holy word of life where alone we both clearly know him and likewise how to worship him Nay how should not they most grossely erre touching the true worship of God seeing where the word is there are so many errors touching the true and spirituall worship of God Witnesse those manifold will-worshippes of God which men haue deuised vnto themselues and for which they haue no warrant at all in the word such as are forbidding of marriage and forbidding of meates to some men at all times and to all men at sometimes vnder pretence of holy religion and deuout seruice of God But for our instruction in this point let vs hence obserue that not only in the spirit of our minde purified by the spirit to serue him in holinesse and in righteousnesse but that if we will not erre in the performance of true and spirituall worshippe vnto our God we must proceede by this rule of reioicing in Christ Iesus inasmuch as by reioycing in Christ Iesus wee worshippe God spiritually For what is there required in our spirituall worship of God which by our reioycing in Christ Iesus is not performed vnto him Is it not our spirituall worship of God to loue him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits And are not all these things performed vnto him by our reioycing in Christ Iesus We reioice in Christ Iesus knowing that in him we are beloued and therefore we loue God who we know doth loue vs in Christ Iesus Againe we reioice in Christ Iesus knowing that in him all the promises of God are yea and Amen and therefore we belieue in God put our trust in his name who we know for his sake maketh good all his promises vnto vs. Againe we reioice in Christ Iesus knowing that by him an atonement and reconciliation is made betweene God and vs and therfore we feare God whose wrath we know is now appeased towards vs by the mediation of Christ Iesus Againe wee reioice in Christ Iesus knowing that by him we may go boldly vnto the throne of grace and therefore wee poure out our praiers vnto God who wee know giueth vs whatsoeuer wee aske by faith in his name Againe wee reioyce in Christ Iesus knowing that through Christ wee are able to doe all things and therefore wee obey God who wee know strengtheneth vs in Christ to doe all things that hee requireth of vs. Againe wee reioyce in Christ Iesus knowing that hee is made of God vnto vs wisedome and righteousnesse and sanctification and redemption and therefore we glorifie GOD both in our bodies and in our spirits who we know hath giuen vs his sonne and together with him hath giuen vs all things also So that through the reioycing which we haue in Christ Iesus we worship God spiritually with all holy worship of loue of faith of feare of praier of obedience and of glorifying his name both in our bodies and in our spirits Yea and whosoeuer hath not this reioycing in Christ Iesus it is impossible that he should worship God with this spirituall and holy worshippe For how shall hee loue GOD that is not perswaded of the loue of God towards him in Christ Iesus how shall hee belieue in God and put his trust in his name that knoweth not that all his promises are yea and Amen most certaine and sure in Christ Iesus How shall hee feare God as a dutifull childe that assures not himselfe of his reconciliation with God by the death and intercession of Christ Iesus How shall hee pray vnto God in faith that knows not that his praiers shall bee accepted and heard in Christ Iesus that offereth our praiers vnto God and makes continuall intercession for vs How shall hee obey God in that which he commands that knowes nor that God in Christ Iesus doth enable him to doe that which hee commandeth How shall hee glorifie God in his body or in his spirit that knowes not what great mercies God hath vouchsafed vnto vs through Christ Iesus So that vnlesse wee can reioyce in Christ Iesus euen because wee know all these thinges wee cannot possiblie worshippe God with spirituall worshippe Will you then men and brethren haue a direction for your spirituall worshipping of God Surely it is needfull Ioh. 4.24 for God is a spirit and they that worship him must worship him in spirit and in truth Let this then be your direction Reioyce in Christ Iesus reioyce in him because yee are beloued in him and then surely yee will loue God who loues you in Christ Iesus Reioyce in Christ because in him all Gods promises are made good and performed vnto you and then surely yee will beleeue in God and put your trust in him who keepeth promise and suffereth not his truth to faile for euer Reioyce in Christ because by him yee haue receiued the attonement and then surely yee will feare God whose wrath was appeased by the reconciliation of Christ Iesus Reioyce in Christ because through him your praiers are accepted and heard with God and then surely ye will powre out your praiers vnto God who giues you whatsoeuer yee aske in faith in his name Reioice in Christ because in him ye are made able to doe all things and then surely yee will obey God who strengthneth you in Christ to doe all things Reioice in Christ because by him yee are redeemed and saued and by the power of his spirit sanctified and then surely yee will glorifie God both in your bodies and in your spirits who with Christ his Sonne giueth you all things both for this life present and likewise for that that is to come So that there cannot be a better direction for our spirituall worship of God then to reioice in Christ Iesus because by our reioicing which we haue in Christ Iesus wee are enflamed to loue God to beleeue in him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits which is our spirituall worshipping of God Whence it is also easie to ghesse why it is that wee faile so much in the spirituall worshipping of God which is euen hence because wee faile in our reioycing
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
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
and good workes in that day that in the iudgement he might receiue reward according to them but he would not haue them to be iudged by them in that day to offer them in that day vnto Christ as a due desert of his Masters ioy to receiue his sentence for them in that day Hauing then before seene that we cannot be accounted righteous before God both by faith and by workes boâ—h by the righteousnesse of Christ and by our owne righteousnes hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righteous before God For if it were how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse An argument indeed impregnable yet doe those euill workers make a shew of answere hereunto Rhemenses in hunc locum They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the workeâ— of the law or nature without the grace of Christ and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace But what a shift this is rather then an answere was shewed the last day For that by mans own righteousnesse he meaneth that righteousnes which man chalengeth by such workes as he spake of imediately before themselues will granâ— and that he spake before as of workes done before faith and without the grace of Christ vers 7. so of all workes generally whatsoeuer vers 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before and likewise by that he saith that he doth now at this present iudge all things to bee dung which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did Againe why should not the Apostle by mans owne righteousnesse meane that whole righteousnesse which is in man by workes whensoeuer done whether before or after faith whether without or with the grace of Christ Doth that righteousnesse which is in vs by workes done after faith by grace â—ny way present vs righteous before God so that we should desire to be found hauing it to be iudged by it Shall any thing that is vncleane enter into his presence Or can any man bring a cleane thing out of filthinesse is there any man that being assisted and preuented and followed with the grace of Gods spirit doth good and sinneth not Is it not so with the best man that liues vnder the cope of heauen that if the Lord would dispute with him he could not answere him one thing of a thousand Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches is it not as filthy clouts Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the â—esh as that they are not able to endure the seuerity of Gods â—udgement but that he had neede with the Prophet Dauid to â—ift vp his voice and to pray Psa 143.2 Enter not into iudgement with thy â—eruant O Lord for in thy sight shall no man liuing be iustified Is â—hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections so full of vncleanâ—esse by reason of the contagion of our flesh as that we should desire not to be iudged by it why then should not the Apostle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after â—aith The circumstance of the place prouing it and nothing being able to be brought aginst it it is to bee concluded that by manâ— owne righteousnesse is here meant euen that righteousnesse which is by workes after grace See then that wee â—hould desiâ—e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse and seeing all our owne righteousnesse by any workes whatsoeuer is so full of â—mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it hence I take it it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous before God This may teach vs how to desire to be found in that day hauing or not hauing our owne righteousnesse which is by our workes We are to desire to be found in that day filled with the fruites of righteousnesse and abounding in euery good worke full of holinesse towards God and righteousnes towards men because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill The wicked they that forgate God and would not walke in his waies howsoeuer they crie vnto the mountaines fall on vs and vnto the rockes couer vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe yet shall the hand of the Lord find them out and as he shall finde them he shall iudge them he shall recompence them according to the wickednesse of their waies and they shall be turned into hell But if then we shall be found to haue hated iniquity to haue followed after peace holinesse and righteousnesse to haue had our conuersation honest c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities and in his great mercy towards vs he will reward vs according to the good that we haue done not respecting the merit of our workes but because he is mercifull and keepeth promise for euer nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without holinesse of life or good-workeâ— but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may reward vs according to it and not according to our sinnes But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it or to receiue reward for it or according to the merit and worth of it For albeit it shal be rewarded yet shall not the reward be giuen for it and albeit the reward shall be giuen according to it yet not for the merit of the worke but onely for his promise and mercies sake who accepteth that graciously which is his and pardoneth that graciously which is amisse For all that euer we do or all that euer we suffer is not worthy of that glory which shal be shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord and say euen of our best righteousnesse If thou O Lord straightly marke what is amisse euen in the best thing that we doe O Lord who shall stand The thing which I note is that the Apostle would bee found in that last and great day hauing that righteousnesse which is
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth
be perfect His exhortation is indeed generall vnto all that all would thinke as hee did touching the points mentioned before from verse 3. to this 15. But lest any man should thinke that he spake especially vnto the vulgar sort of men and prescribed this rule only vnto those that were babes in Christ therefore he sheweth precisely that this is a rule which whosoeuer among them thought himselfe to be or were more perfect than others ought to keepe euen to be so minded as Paul was in the things mentioned aboue And besides it was not so needfull to speak vnto them by name as it were that knew and acknowledged their owne wants that they should not thinke themselues perfect as to them that either thought themselues or were thought of others to be perfect Vnto them principally as by name the admonition was most needfull that they should be so minded as Paul was as in the rest of the points so in the acknowledgement of their owne imperfection and in the pursuit after perfection It followeth And if ye be otherwise minded c. This sheweth that the Apostle thought or rather knew that he should not be able to perswade all to be of the same minde with him in the things mentioned but that some through the suggestions of the false Teachers would thinke otherwise then hee thought of those points Yet see how kindly he dealeth with those If saith he ye be otherwise minded so that ye do not yet thinke as I your Apostle do of these points euen of Christian perfection but rather are of another iudgement yet I doubt not but as God hath begunne to reueale his sonne Iesus Christ vnto you by my preaching so hee will also in his good time reueale and make knowne vnto you this same thing wherein ye now dissent in iudgement from mee and will not suffer you to bee holden of this error he will I doubt not in his good time by the ministerie of his seruants through the powerfull operation of the holy spirit open the dimme eyes of your darke vnderstanding that ye may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you To gather then the summe of the Apostles meaning in these words it is as much as if the Apostle had thus said I am thus minded as I haue told you touching mine owne righteousnes which is by workes touching the righteousnesse of Christ which is through faith and touching Christian perfection in generall Let vs therefore euen all of vs not only those which are but babes in Christ or of the vulgar sort but euen as many as either think our selues or are thought by others to be perfect be thus minded as I am touching these points and if any of you dissent in iudgement from mee and doe not thinke as I doe touching Christian perfection God will no doubt in his good time by the ministerie of his seruants through the powerfull working of the holy Ghost open the dimme eyes of your darke vnderstanding that ye may see both your owne error in dissenting from me and the truth of that whereunto I exhort you Which being the Apostles meaning as I take it in this verse now let vs see what obseruation wee may gather hence for our vse and instruction 1. Therefore in the Apostles exhortation when he saith let â—s as many as be perfect be thus minded I note that as many as follow after Christian perfection are to be so minded touching workes and touching Christ as the Apostle was inasmuch as they are not perfect that thinke themselues already perfect either in the knowledge of Christ or in holy obedience but they rather that acknowledging that they haue not yet attained vnto perfection doe renounce all things without Christ reioyce only in Christ feeling a sense of the knowledge of Christ and of the vertue of his resurrection in themselues labour daily more and more to grow with all spirituall growth therein in certaine hope of the prize of the high calling of God in Christ Iesus Hence then I obserue what Christian perfection is namely a gift of the holy Ghost wherby we renounce the flesh reioyce in Christ and haue such a sense of the knowledge of Christ and of the vertue of his resurrection in our selues that acknowledging our want of perfection therein we labour to grow and encrease daily more and more therein and so incessantly runne after perfection in them that as good runners we forget that which is behind and endeauour our selues to that which is before and follow hard towards the marke for the prize of the high calling of God in Christ Iesus So that vnto Christian perfection there are foure things necessarily requisite The first whereof is iustification by the righteousnesse of Christ imputed to vs through faith without workes For so onely are we perfit if we be found in Christ Iesus not hauing our owne righteousnes which is by workes but that which is through the faith of Christ euen the righteousnesse of God through faith And therefore the Apostle telleth the Colossians in the next Epistle that he and Timothie preached and taught euery man in all wisdome Col. 1.28.2.10 that they might present euery man perfect in Christ Iesus And in the next Chapter he telleth them that they are compleate in Christ in whom dwelleth all the fulnesse of the godhead bodily Both which places plainely shew that were perfect but how not in our selues but in Christ Iesus And in him onely are we perfect because onely being in him noâ— our sinnes but Christ his righteousnesse is imputed vnto vâ— and because all perfection is originally in him and is only deriued vnto vs as we are in him Being then in him our sâ—nne and imperfections are hidde and couered being in him his righteousnesse and obedience are imputed and reckoned vnto vs and being in him that perfection which originally is in him is deriued vnto vs and so onely are our imperfections couered his righteousnesse imputed and his perfection deriued vnto vs as we are in him For if any man be not in him he is cast out as a branch and withereth Ioh. 15.6 This then is necessarily requisite vnto Christian perfection that we be in Christ Iesus not hauing our owne righteousnesse by workes but his righteousnesse by faith And from this as from the fountaine doe all those other things which are necessarie vnto Christian perfection issue and spring The 2. thing necessarily requisite vnto Christian perfectâ—on is our regeneration sanctification by the spirit of God for so onely are we perfit if by the power of the quickening spirit working on our soules spirits we haue a feeling knowledge of Christ Iesus in our owne soules and doe feele in our selues a dying vnto sinne and a liuing vnto righteousnesse by the vertue of Christ his death and resurrection And therefore the holy Ghost exhorting vs often to be perfect doth
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
Dan. 12.3 that they that be wise shall shine as the brightnesse of the firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer Matt. 17.2 And a glimpse of it Peter Iames and Iohn saw when Christ was transfigured in the mount before them 1 Cor. 15. And the Apostle at large shewes the whole manner of it to the Corinthians First then hence wee learne that the body of Christ is not so deified or glorified as that the essentiall properties of God are communicated to it as to be omnipotent infinite present euery where c. For this being true that our bodies shall be made like vnto his glorious body then our bodies also should then be omnipoteâ—â— infinite euery where c. which no man will say They erre therefore that maintaine the body of Christ to be really present euery where Secondly hence we may learne not to be dismaied at whatsoeuer sicknesse danger or death It may be that thus our bodies may be turned into the graue and that death haue there dominion ouer vs for a season but in the last day our bodies shall be taken out of the power of death and made like vnto Christ his glorious body Thirdly hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies and make them like vnto his glorious body Hee will be a perfect Sauiour and therefore as he receiues our soules at their deparâ—ure out of our bodies to keepe them safe vnder his custodie â—and protection so will hee also in the last day change our vile â—odies and make them like vnto his glorious body that so he may be a perfect Sauiour both of our soules and bodies The fift and last thing which from these words I note is â—ouching the meanes whereby Christ in that day shall glorifie â—ur vile bodies For here is the doubt which the carnall man â—akes He cannot see nor conceiue how the bodies which are â—urned into dust and ashes which haue beene some torne in â—eeces by the beasts of the land some deuoured by the fishes of the sea some eaten vp by the fowles of the aire how they â—he same in substance should possibly be raised vp againe and â—lorified To meet then with this my obseruation hence is â—hat Christ by that diuine power and effectuall working â—hereby hee raised vp his owne body from the graue and â—hereby hee is able to doe what hee will euen to subdue all â—hings to himselfe shall raise our bodies in that day euen the â—elâ—e same in substance that wee laid downe and shall glorifie â—hem Christ he is the first-fruits of them that sleepe and by â—is resurrection he hath sanctified all the elect thereunto and 〈◊〉 according to the working of his mighty power hee raised â—imselfe from the dead so by the same working of his mighâ—ie power shall he also raise vs vp It may be that this may â—eeme impossible with men Luk. 18.27 but the things that are impossible â—ith men are possible with God And why should it seeme so imâ—ossible Can the potter make a new vessell of the same lumpe 〈◊〉 clay if the first fashion did dislike him and is not God â—uch more able out of our dust to raise againe our dead boâ—â—es Can the Goldsmith by his Art sunder diuers metals â—ne from another or the Alchymist draw one metall out of â—â—other and is not God much more able to distinguish the â—ust of mens bodies from the dust of beasts and the dust of â—ne mans body from another and to draw out our bodies â—oâ— whencesoeuer they lie Was God able in the beginning 〈◊〉 create all things of nothing and is hee not much more able 〈◊〉 make euery mans body at the resurrection of his owne matter Againe shall napkins be brought from Pauls body and diseases depart from them shall the shadow of Peter helpe the weake and sicke shall Elizeus his bones giue life to a dead corpes cast into his graue and shall not Christ much more by his diuine power change these vile bodies and make them like vnto his glorious body Hee that doubteth of his power shall be drencht vp of his maiestie Take this one proofe further from our daily experience At night wee lie downe and sleepe and in the morning wee wake and rise vp againe Our death what else is it but as a sleepe and our resurrection what else but as it were an awaking againe And as in the one it is so in the other the mighty power of God shall be seene when by his power hee shall raise vs vp out of the sleepe of death and glorifie vs with himselfe in the kingdome of hiâ— Father This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies He which is willing hath also power to doe it and by his power hee shall raise vs vp in the last day and shall change our vile bodies that they may be fashioned like vnto his glorious body We are not therefore to doubt of it lest so wee also denie his power but rather wee are to comfort oâ—â— selues in this that he who by his power is able to subdue all things vnto himselfe will also by his power raise vp our bodies in the last day and will change our vile bodies that they may be fashioned like vnto his glorious body Laus omnis soli Deo THE FOVRTH CHAPTER LECTVRE LXXV PHILIP 4. Verse 1. Therefore my brethren beloued and longed for my ioy and my crowne so continue in the Lord ye beloued 2. I pray Euodias and beseech Syntiche c. MAny and notable and most worthy our continuall meditation haue bin the points which we haue heard by occasioÌ„ of the things contained in the former Chapter as touching necessary watchfulnesse against false teachers together with certain marks of such ver 2.19 touching the true circumcision of the Spirit ver 3 touching the vanitie of all confidence and reioycing in any thing without Christ ver 4. to 9 touching iustification by the alone righteousnes of Christ Iesus through faith in his bloud v. 9 touching sanctificatioÌ„ by some sence of the knowledge of Christ and of the vertue of his resurrection in our selues c. and by an holy acknowledgement of imperfection and pursuite after perfection ver 10. to 15 touching Christian perfection ver 15 touching the sole rule of mans life ver 16 touching an holy imitation v. 17 touching euill and vngodly walkers ver 18 19 touching an holy conuersation ver 20 touching the expectation of the faithfull for Christ his second coming v. 20 touching the glorification of our vile bodies in the day of Christ by the power of Christ ver 21 some of which the Apostle purposely disputeth and others by occasion he toucheth For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision and
touching iustification and touching sanctification because of the false teachers which vrged the circumcision of the flesh and iustification by workes and told them that they knew Christ well enough And therfore first he exhorteth them to beware of such false teachers secondly he instructeth them in the true circumcision of the Spirit thirdly he tels them what he in his owne person thought of his owne workes and of all the priuiledges that he had without Christ what he thought of the righteousnes of Christ through faith what he thought of his knowledge of Christ and how he laboured still after further knowledge of Christ and further perfection then as yet he had attained vnto fourthly he exhorteth them to be of the same mind with him in these things and all to proceed by one rule of the word fiftly and lastly he exhorteth them to follow him and such as he is for that those other deceiuers that were amongst them were both enemies to the truth and had earthly minds onely but he and such as walked as he did had their conuersation in heauen from whence they looked for the Sauiour euen the Lord Iesus Christ who should change their vile bodie c. Now the Apostle in this Chapter concludeth his Epistle with certain exhortations with signification of his ioy in the Lord for their liberalitie sent vnto him in prison by their minister Epaphroditus and with diuers salutations to them and from himselfe and them that were with him His exhortations are some of them generall and some of them particular as we shall see in the handling of the former part of this chapter His first exhortation in the first verse ye see is generall wherein he exhorteth the Philippians in generall vnto perseuerance in the faith of Christ Iesus and the practise of an holy life as they haue bene taught and as hitherto they had done His second exhortation in the second verse is particular wherein he exhorteth two chiefe women amongst them as it may seeme to vnitie and concord either betwixt thēselues or betwixt them and the Church at Philippi In the first generall exhortation I note first the maner how the Apostle comes vnto his exhortation secondly the kind and louing termes wherein he speaketh vnto the Philippians before his exhortation thirdly the exhortation it selfe Touching the maner how the Apostle comes vnto his exhortation it is by way of conclusion vpon that which before he had said Therefore my brethren c. so continue c. And it is as if he had said Seeing those of the concision among you which vrge circumcision and iustification by workes are such euill workers as ye haue heard and seeing our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ who shall change c. therefore continue ye in the Lord so as ye haue done and as I haue now taught you to do by example in mine owne person and suffer not your selues to be seduced by them that are enemies to the crosse of Christ whose end is c. Thus the Apostle by way of conclusion from that which he had said before inferreth this generall exhortation vnto perseuerance and continuance in the Lord. Now touching the kinde and louing termes wherein hee speakes vnto the Philippians ye see he calls them his brethren beloued and longed for his ioy and his crowne In that he saith vnto them My brethren beloued and longed for he sheweth his owne kind affection towards them and in that he addeth my ioy and my crowne he signifieth their pietie wherein he was comforted To haue said vnto them onely my brethren as in the beginning of the third Chapter or only my beloued as Chap. 2. ver 12. had betokened abundantly his affection towards them but in that as not content with the one or both he addeth also a third argument of loue he thereby plainly sheweth what a large roome they had in his heart He calleth them his brethren in Christ as begotten by one Spirit vnto one God in one faith through one Gospell of Christ Iesus He calleth them his beloued in the best bond of loue the vnitie of the Spirit through the embracing of the same truth of Christ Iesus And for that he saith that he longed for them he shewed it in 1. Chap. where he saith that he longed after them all from the very heart roote in Christ Iesus Phil. 1.8 which was no doubt to strengthen them and to bestow vpon them some spirituall comfort because of those false teachers that troubled them How could he more shew a kind and louing affection towards them And as by these he shewes his affection towards them so by those titles that follow he shewes again on the other side their great pietie and godlinesse For therefore doth he call them his ioy because of their fellowship as himselfe speaketh which they had in the Gospell with other Churches 1.5 from the first day that they had receiued the Gospell vnto that present which was a sufficient matter of his reioycing and therefore doth he call them his crowne because their constancie and perseuerance was now his glorie among other Churches and should be the crowne of his reioycing in the day of Christ The speech is borrowed from them that for matters well atchieued in running wrestling or the like receiue a crowne of glorie And it argueth their great profite by his labours for which he should receiue a crowne Thus ye see what these kind termes import and in what sence the Apostle giueth them vnto the Philippians The third thing which I noted was the exhortation it self which is to continue in the Lord So continue in the Lord ye beloued The words precisely are So stand in the Lord but the sence is very truly giuen when it is said So continue in the Lord. For to stand in grace in faith in the Spirit in the Lord is vsually in the new Testament to continue in grace in faith in the Spirit Rom. 5.2 in the Lord. By Christ saith the Apostle we haue accesse through faith vnto this grace wherein we stand that is wherein we continue 1. Cor. 16.13 Phil. 1.27 Stand in the faith saith he in another place that is continue in the faith Let your conuersation be saith he in the first chapter of this Epistle as it becometh the Gospell of Christ that I may heare of your matters that ye stand in one spirit that is that ye continue in one spirit And to the Thessalonians 1. Thess 3.8 Now saith the Apostle are we aliue if ye stand in the Lord that is if ye continue in the Lord. So in this place so stand in the Lord that is so continue as they that keepe their standing without shrinking fainting sliding or starting aside For the speech is borrowed from them that stand vpon thei◠guard or watch or in their ranke wherein they are set Now wherein would he haue them to stand and continue
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
say Our Father which art in heauen touching whom we doubt whether God be their Father How can we communicate in the Lords Supper with them of whom we doubt whether they be ioyned with vs in the same communion of Saints How can we liue with them as with our brethren and beloued if we doubt whether they be within the same couenant of grace with vs A shallow peace and a shadow of loue and a semblance of Christianitie there may be but such as vnder a colour onely deceiueth and hath no soundnesse in it It is this perswasion of our owne minds touching our brethren that they are in one couenant of grace with vs that they are members of the same mysticall bodie of Christ Iesus with vs that they are heires of the same saluation with vs that through one God one faith one baptisme one Gospell of Christ Iesus they and we shall reigne together in one kingdome it is this I say that linkes vs in the true bond of peace loue and Christianitie and either this must be or else that cannot be If then we desire to be knit together in the true bond of peace loue and Christianitie let vs so walke that we may be thus perswaded one of another As we are called to the knowledge of the truth so let vs walke in the truth and let vs keep fast the profession of our hope vnto the end Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ rooted built in him stablished in the faith Let our loue one towards another abound yet more more in all knowledge and in all iudgement Let vs haue our conuersation such as becometh the Saints of God and let vs prouide for things honest not onely before the Lord but also before men Thus shall we haue a sure seale vnto our soules thus shall we giue a good testimonie vnto others that we are the sonnes of God and thus shall we be knit together in one mind and in one iudgement that we may walke together in the house of God as friends My next obseruation hence is for the comfort of the Minister in particular The Apostle ye see vpon the faithfull labours of those that had laboured with him in the preaching of the Gospell at Philippi pronounceth that their names were in the booke of life Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus If he haue faithfully and painfully laboured in the worke of the Ministerie if he haue in all good conscience instructed and admonished his people and endeuoured to increase the kingdome of Christ Iesus his reward is with God and his life is as surely sealed vp with God as if his name were written in a booke to that purpose To which purpose is that also of the Apostle where he saith 1. Cor. 3.8.14 Euery man shall receiue wages according to his labour If any mans worke that he hath built vpon abide he shall receiue wages which wages the Apostle calleth elsewhere a crowne of righteousnesse 2. Tim. 4.8 which the Lord the righteous Iudge shall giue him at that day Yea but what if he labour all night and catch nothing What if he run in vaine and spend his strength in vaine and for nothing amongst his people Esa 49.4.5 Yet is his iudgement with the Lord and his worke with his God Though Israel be not gathered yet shall he be glorious in the eyes of the Lord and his God shall be his strength So that howsoeuer his labour be in vaine vnto them yet shal it not be in vaine in the Lord though they be not taught yet shall not he lose his reward For because he hath bene faithfull Mat. 25.21 he shall enter into his maisters ioy A good comfort after he haue borne the burden and heate of the day to receiue such a penie But what part of this comfort hath he that being set in the vineyard to dresse it neither hedgeth nor ditcheth nor gathereth out stones of it nor planteth nor watereth but standeth all the day idle in it No more then the watchman that giueth no warning Ezech. 3.18 Mat. 25.30 no more then he that diggeth his talent in the earth This comfort belongeth vnto him alone that laboureth Now see then men and brethren what this should teach you Is it so that the Lord rewardeth him that faithfully laboureth in the vineyard with euerlasting life but is angrie with him that loytereth euen vnto death Behold then what care the Lord hath ouer you what dutie ye owe vnto him again For wherefore doth he send out the laborers vnto you Wherfore doth he so reward the labors of them that labor faithfully amongst you admonish you Wherefore is he so angry with them that do not labour amongst you Is it not for your sakes that ye may be prepared an holy people vnto the Lord that ye may be instructed in righteousnesse vnto saluation and that no holy dutie may be neglected towards you Consider then with your selues what it is that the Lord looketh for from you grapes or wilde grapes It is iudgement and righteousnesse mercie and truth peace and loue integritie and holinesse that he lookes for and that he requires for such his louing kindnesse towards you for such his continuall care ouer you And if these things be amongst you and abound then blessed shall ye be of the Lord and ye shall eate of the fruite of your wayes But if he looke for iudgement and behold oppression for righteousnesse and behold a crying for mercie and behold crueltie for truth and behold falshood for peace and behold discord for loue and behold hatred for integritie and behold dissimulation and hypocrisie for holinesse and behold profanenesse and all kind of iniquitie then what remaineth but a remouing of our candlestick out of his place what but a fearefull looking for of iudgement wherein shall be indignation and wrath vnto them that disobey the truth and obey vnrighteousnesse Seeing therefore the Lord in his tender care ouer vs sendeth forth labourers vnto vs and so plentifully rewardeth their holy labours amongst vs let vs againe with all care consider what he requireth of vs for such his care ouer vs and in all obedience addresse our selues vnto that dutie His will is that we should hearken vnto the voice of them that come in his Name and he hath in nothing so much delight as when his word is obeyed His care ouer vs in sending his Ministers vnto vs early and late shal be repayed by vs with a good dutie towards him if we will hearken and obey Let vs therefore hearken and obey and so shall we reape vnto our selues a good reward For he that plentifully rewardeth him that laboureth amongst vs and admonisheth vs will also in like mercie reward vs if in vs the fruites of his labours grow vp in righteousnesse and true holinesse
20.2 2. Sam. 12.13 Abraham the father of the faithfull sometimes lied and spake not the truth Dauid a man after Gods owne heart after his murder and adultery slept as it were in the dust a great while till Nathan awoke him Peter vnto whom it was said Mat. 16.18.23 Thou art Peter and vpon this rocke I will build my Church had got a great fall when he heard it said vnto him Get thee behind me Satan thou art an offence vnto me The Church of Corinths light was so dimmed for some while that the Apostle doubted how to come vnto them 1 Cor. 4.21 whether with a rod or in loue and in the spirit of meeknesse And the Philippians care for the Apostle was so for a while frozen and key-cold that they seemed quite to haue forgotten him So subiect vnto their infirmities are both whole bodies and the soundest parts euen of the best bodies so long as they are clothed with the earthly house of this tabernacle Not the best but feele such decayes in themselues not the best but the best graces are so eclipsed in them that they which should be as trees planted by the riuers of waters bringing forth their fruite in due season are sometimes as dead and withered trees whose leaues are faded and their fruite perished that their faith which should worke by loue is sometimes as fire vnder the ashes or embers that their charitie which should alwayes be feruent is sometimes ice-cold that their obedience which should be with their whole heart is sometimes diuided betweene God and the world so that not the best but may sometimes shrinke in himselfe and others doubt of him whether he belong to the couenant whether he be in the state of grace But it is a doubt which need not greatly trouble For though the children of God may sometimes seeme to be as the wicked yet are they not as the wicked The wicked are indeed like the heath in the wildernes they are indeed corrupt trees and without fruite twise dead and pluckt vp by the rootes For though some of them be it may be as the fig-tree which Christ cursed Mat. 21 19. hauing leaues and shadowes and shewes of diuers good graces of Gods Spirit yet looke well vpon them and consider them and ye shall find that either they haue no fruite or naughtie fruite on them wanting all sappe and moisture of Gods holy Spirit in them But the children of God onely seeme for a time to be as dead and withered trees as doth in Winter euery faire and pleasant tree For though now their leaues be faded yet do they afterward grow greene againe though now they beare no fruite yet afterward they do though now there seeme to be no sap or moisture in them yet is there in the roote and afterward shootes out though now they be as dead yet afterwards they reuiue again Their faith and loue are sometimes raked vp as it were in the ashes but infidelitie is bound vp in the soule of the wicked and hatred eateth vp the bowels of their belly Their charitie iâ— som times cold and their obedience full of defect but the very bowels of the wicked are mercilesse crueltie and they sell themselues to worke iniquitie or if there be any vtter rine or barke to make semblance and shew of a good tree yet is there no sap or moisture of Gods holy Spirit in them Wel they may haue tasted of the good word of God and of the powers of the world to come but it is but a taste that they haue gotten and the fruite that followeth it is but a blossome But the children of God are taught by Gods Spirit and howsoeuer for a time the Spirit shew not it self in them yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse To speake all in one word the wicked reuiue not after they seemed to be dead because in truth they neuer liued but the children of God after that they seeme to be dead vnto the life of God at last reuiue againe and do their former workes and againe the wicked onely for some time seeme to liue and at last shew plainly that they are and alwayes were dead in sinne but the children of God onely for some time seem to be dead and at last reuiue againe vnto the life of God through the power of the Spirit which was neuer quite quenched in them Here then is both a word of comfort vnto the distressed a watch word likewise vnto all in generall A comfort it must needs be vnto the afflicted soule that in the dearest children of God the life of God is not alwayes so manifest but that sometimes they seeme to be dead yet at last do reuiue again and do their former workes For why art thou so full of heauinesse O thou distressed soule and why are thy thoughts so troubled within thee Art thou euen dead in respect of the life of God Feelest thou no warmth of the Spirit within thee Art thou cold in zeale cold in prayer cold in charitie Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God in thy dutie towards thy neighbours and brethren Well plucke vp thine heart be not troubled nor feare This is no other thing then sometimes befalleth euen the dearest children of God for sometimes euen the best of them feele it to be so with them Onely tell me this didst thou euer feele the life of God and the warmth of his Spirit within thee Hadst thou sometimes comfort in the hauing of those graces the want whereof doth now disquiet and discomfort thee O what else and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find Well be strong and comfort thine heart For thy God at the last will reuiue thee Thy God will stablish the thing that he hath wrought in thee and he that hath begun a good worke in thee will performe it vntill the day of Iesus Christ for whom he loueth once he loueth vnto the end A cloud hath for a while ouershadowed thee and Satan for a time by a mist hath obscured thy light but thy light shall breake forth though not as the Sunne in his brightnesse yet so cleare that the life of thy God shall be manifest in thee Onely let this watchword be vnto thee and vnto all in generall that when you feele such decayes of the life of God in your selues either by dulnesse vnto any dutie or slacknesse in any seruice then ye stirre vp the grace of God in you and labour by prayer and euery holy course that the grace which seemeth to be dead may be reuiued in you As therefore the Apostle exhorteth Eph. 5.14 so say I vnto you Awake thou that sleepest and stand vp from the dead euen them that are dead in sinne and iniquitie and Christ shall giue thee light Shake off that drowsines which
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
God forgotten to be gracious and will he shut vp his louing kindnesse in displeasure And againe Lord why abhorrest thou my soule and hidest thy face frome mee Lord where are thy old louing kindnesses thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me and the feare of thee hath vndone mee His reall continuance ye see seemeth to be cut off and himselfe to be separated from the Lord but by his gronings and cries it appeareth that his holy desire still remained Pauls care likewise was interrupted and his reall continuance remitted when hee was so exalted through the abundance of reuelations 2 Cor. 12.7 that there was giuen vnto him a pricke in the flesh euen the messenger of Satan to buffet him yet in that he then besought the Lord thrise that that messenger of Satan might depart from him 8. it appeareth that this his holy desire still remained And this holy desire of perseuering is it which the Lord accepteth and then is he said to giue vs this grace of perseuerance when hee giueth vs a perpetuall will and desire of perseuering in that grace wherein wee stand howsoeuer the very act of perseuering by sinne tentation or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children Here then is a notable comfort for the broken and contrite heart for the humbled and afflicted soule For tell me ô thou distressed soule hath the spirit sometimes witnessed vnto thy spirit that thou wast the childe of God Hath the loue of God sometimes beene so shed abroad in thine heart that thou hast verily perswaded thy selfe of the loue of God towards thee Hast thou sometimes beene delighted in the law of thy God and felt the sweet comforts of God in Christ Iesus in thy soule Why then is now thy soule so heauy and why is it so disquieted within thee Why doe thoughts arise in thy heart and why doth the sleepe depart from thine eyes O waite vpon the Lord and put thy trust in him for hee that hath begun a good worke in thee will performe it vntill the day of Christ Iesus He hath said it by his holy Apostle and shall he not doe it The strength of Israel will not lie 1 Sam. 15.29 nor repent for he is not a man that he should repent He hath begun a good worke in thee euen of his loue and his mercy towards thee and as himselfe so his loue is vnchangeable so that whom hee loueth once he loueth vnto the end O but therefore thou art troubled because he doth not seem to continue his louing kindnes towards thee Thou feelest not that ioy in the Holy Ghost that comfort in Gods loue which thou wast wont to finde thou art euen dead vnto the life of God Well did not Dauid cry out Lord where are thy old louing kindnesses where are thy former mercies Did he not pray restore me to the ioy of thy saluation and renue a right spirit within me And againe O quicken mee according to thy word quicken me according to thy louing kindnesse So that thou seest there hath no tentation taken thee but such as appertaineth to man euen such as haue ouertaken men after Gods owne heart But tell me doth it not greeue thee that thou doest not feele that assurance that comfort that ioy that thou wast wont to finde in thy God through Iesus Christ Doest thou not desire and long to feele that assurance comfort ioy that thou wast wont to finde in thy soule O yes it is thy doubtings that trouble thee and comfort which thou longest for Well then good enough It is a broken and contrite heart that greeueth at his sinnes Psal 51.17 that greeueth at his wants that the Lord loueth and a troubled spirit troubled at the cogitation of his slips and imperfections is a sacrifice acceptable vnto him And againe this holy desire of any grace is the grace it selfe A desire of comfort is a great part of comfort and a desire of perseuering is a chiefe part of perseuerance and hee that desireth any grace of God tending to saluation shall surely haue it For so Christ hath promised saying I will giue to him that is a thirst of the well of the water of life freely Apoc. 21.6 which is the same with that in the Prophet where it is said Ho euery one that thirsteth come yee to the waters Esay 55.1 and yee that haue no siluer come buy and eat come I say buy wine and milke without siluer and without money Comfort then your selues be of good comfort in the Lord all yee that thirst after and desire the things that belong vnto your peace Let not your sinnes or your wants and imperfections too much cast you downe or dismay you What if he will haue you to saile by hell to heauen He that continueth this holy desire in you will not suffer his mercies vtterly to faile from you for euer Heauinesse may endure for a night for a short season but ioy commeth in the morning after a while heauinesse is turned into ioy and sackcloth into the garment of gladnes Where he hath begun he will make an end and scattering this cloud he will shew vnto thee the light of his holy countenance In the meane time let that holy desire which is in thee be a pledge of his loue vnto thee and assure thy selfe he shall fulfill all thy hearts desire and restore thee to thy wonted ioyes againe LECTVRE VI. PHILIP 1. Vers 7. As it becommeth me so to iudge of you all because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace THe second thing which heere I note is that God and God only had begunne that good worke of embracing the Gospell in them would as the Apostle was perswaded performe it vnto the end For once it plaine that the Apostle meaneth that God had begunne this worke in them and would performe it vnto the end and in that he saith not I am perswaded that God but that hee which hath begun c he plainely implieth that God only begunne that good worke in them and would performe it vnto the end For if any other but he onely had intermedled therein how should the Philippians haue plainely vnderstood the Apostle to speake of God when he said that he c. He if any other had had any hand heerein might aswell be vnderstood of that other as of God Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell and indeed of euery good worke in vs is only from God And to this the writings of the holy Ghost euery where agree The Apostle speaking in generall saith what hast thou that thou hast not receiued 1 Cor 4 7. no gift no grace no good at all but we receiue it from God
be it the beginning or the perfiting or what it may be if it be good we receiue it from God Our blessed Sauiour speaking more particularly of faith in Christ Iesus and an holy confession of his sinne saith flesh and bloud hath not reueiled this vnto thee Mat. â—â— but my father which is in heauen Faith in Christ Iesus and an holy confession of his name are not the fruits of mans wisdome but they are the speciall gifts of God our heauenly father And speaking of obedience to the Gospell he saith oh 6.44 no man can come to me except the father which hath sent me draw him No eomming vnto Christ no obedience vnto his will vnlesse wee bee drawen and haled against our wils and of vnwilling bee made willing And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus and saith vnto him draw me and we will runne after thee Till he draw vs Cant. 1.4 we runne not after him in whole or in part but indeede we runne from him but when hee drawes vs by his cords euen by the preaching of his Gospell and of vnwilling makes vs willing then wee runne after him Haue wee then no good thing but which wee receiue from God Doth not flesh and blood reueale any mysterie of our saluation vnto vs Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs If then we come vnto Christ and obey his Gospell it is wholly from God If wee beleeue or vnderstand any thing in the way of godlinesse it is wholy from the illumination of Gods spirit If in vs there be any thing that is good it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning and in the encrease of it in vs. Which also yet farther appeareth by this in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell and for all other his workes of mercie on vs and in that wee praie vnto God for encrease in all knowledge and iudgement and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is wherefore we giue thankes vnto the Lord thereby wee acknowledge that we haue reciued it from the Lord and whatsoeuer it is wherefore wee pray vnto the Lord thereby we acknowledge that it is to be receiued from the Lord as euerie man knoweth by the nature of thankesgiuing and of praier Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell and for other good things begunne in vs Doe wee well to pray vnto God that he will encrease our obedience to â—he Gospell and whatsoeuer good grace he hath begun in vs Doe wee well to giue thankes vnto God for the beginning and to praie vnto God for the perfiting of euerie good worke in vs If we doe not well heerein then our Apostle did not well in this place thus to doe on the Philippians behalfe and his example hath deceiued vs but if wee doe well heerein then is both the beginning and encrease and perfiting of our obedience to the Gospell and of euerie good worke in vs onely from the Lord who is all in all things Alpha and Omega the beginning and the ending as in regard of his Maiesty so in regard of all creatures from whom as all creatures haue their beginning continuance and support so haue all good graces their beginning encrease and perfection from him Howbeit heere yee must vnderstand that when wee thus teach that both the beginning and encrease and perfiting of our obedience to the Gospell and of euery good worke in vs is onely from God we doe not either make the ministration of the Gospell to bee of none effect or transforme our selues into blockes and stones For albeit hee onely beginne encrease and perfit in vs our obedience to the Gospell and euery good grace that is wrought in vs yet doth he not this immediately by himselfe but he doth it by meanes He doth it but he vseth the ministery of his seruants in the preaching of his Gospell to effect it he giueth encrease but by the planting of Paul and watering of Apollos as it is written I haue planted 1 Cor. 3.6 Apollos watered but God gaue the encrease Hee reconcileth his children vnto himselfe but by the word of reconciliation which hee hath committed to vs his children as it is written all things are of God which hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5 18. and hath giuen vnto vs the ministerie of reconciliation He reuealeth his truth vnto his children but by his Ministers vnto whom hee reuealeth his truth that they may preach it vnto vs as it is written when it pleased God to reueale his sonne in me Gal. 1. â—6 that I should preach him among the Gentiles c. And therefore as it is said that faith is the gift of God so is it also sayd that faith is by hearing Ephes 2.8 Rom. 10.17 euen hearing of the word preached so that his gift is giuen by the ministrie of the word preached And as it is said that eternall life is the gift of God through Iesus Christ our Lord so is it also said Rom. 6.23 that the Gospell is the power of God Rom. 1.16 or the powerfull instrument of God vnto saluation vnto euery one that beleeueth so that the preaching of the Gospel is the ordinarie instrument of God wherby he giueth saluation and eternall life to euery one that beleeueth We doe not therefore make the ministration of the Gospell to bee of none effect when wee say that God onely beginneth this and euery good worke in vs and also encreaseth and perfiteth it in vs but rather wee magnifie the ministration of the Gospell in asmuch as we say that he onely doth this but by the ministration of the Gospell as the ordinarie instrument of his spirit Neither when we thus teach doe we transforme men into blockes and stones as though they had no power or faculty in themselues at all to worke for wee know that the naturall man hath vnderstanding and will whereby he differeth not onely from stocks and stones but from bruit beasts But what is his vnderstanding and what is his will till he be renued by the spirit of God his vnderstanding is full of darknesse and ignorance and his will full of wickednesse and vanity He vnderstandeth but not the things of the spirit of God as it is written the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned nay his vnderstanding and wisdome is enmity against God Rom. 8.7 for it is not subiect to the Law of God neither indeede can be Likewise hee willeth but not any thing that is good as it is written all the