imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
contemne our Superiours and sometimes euen make rebellion against them Doe wee not often murther the innocent without a cause if not in his life yet in his credite and name and in a cruell spight against him Doe we not often steale from our brethen by false weights and measures by selling naughty wares by bribes and extortion by symonie and vsurie by deceitfull and wrongfull dealing Doe we not often lye one vnto another and so smother the truth that it can neuer come to light Doe wee not abound with sinnefull lusts inordinate affections vngodly desires and vnruly motions True it is which the Prophet saith that by lying Hos 4.2 and swearing and killing and stealing and whoring we breake out and bloud toucheth bloud Shall I say all in a word Christ is not to vs in life aduantage but rather Christ is vnto vs in life a losse His glorie we count not our glorie but rather we count all the time lost that is not spent in the things which tend nothing to his glorie I wish my words might iustly be reproued Beloued it is enough that we haue spent the time past of our life in vngodlines vnrighteousnes it is enough that hitherto we haue not glorified God in our mortall bodies as we ought Let vs hereafter make streight steps vnto the Lord and let vs liue vnto his glorie in whose glorie is our life Let vs so make account that wee liue if wee liue to his glorie and whatsoeuer others count their gaine let vs count his glorie our greatest gaine The third thing which here I note is that the Apostle saith that Christ is vnto him in death aduantage Whereby he meaneth that if he dye and by his constancie in his death bring glorie vnto Christ this glorifying of Christ by his death is vnto him in his death an aduantage Whence I obserue what vnto a Christian should be the thing wherof he should make reckoning in his death and that is that God be glorified by his death and then if he dye so that in his death God haue his glorie welcome death whensoeuer and whatsoeuer violent or naturall What saith our blessed Sauiour Luc. 22.50 I must saith he be baptized with a baptisme and how am I grieued till it be ended In which words hee shewed his great and earnest desire to die for vs that the Gospell might the sooner be preached throughout the world For hauing before signified that his comming was to preach the gospell which should kindle a fire throughout the world and this fire was alreadie kindled by the preaching of the gospell he signified likewise that before his passion the gospell should not be published throughout the world And therefore that he desired to die was that the Gospell might the sooner bee preached throughout the world Heere then ye see what it was that the sonne of God reckoned vpon his death namely the glorie of God by the publishing of the gospell throughout the world Phil. 2.17 And because he longed after this hee longed after death What also saith our holy Apostle Though saith he I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all Where yee see the Apostle saith that hee would reioyce in death as a vantage vnto him if by his death God might haue this glorie that their faith thereby might bee confirmed The thing then that hee made reckoning of in his death was that God might be glorified thereby and so hee would reioyce in death Semblably wee in death should principally looke at this that our death be to the glorie of the Lord that our death bee as the death of his Saints Ps 116.13 that our death be in the Lord and then we may reioyce and bee glad in it For as the Prophet saith Apoc. 14.13 Right deare and precious in the sight of the Lord is the death of the Saints And as our Sauiour saith Blessed are the dead that dye in the Lord. Hence then we may learne why it is that we are many of vs so vnwilling to dye If persecution arise because of the word and fire and faggot be the portion for vs to drinke it is no need to bid vs to flie but we runne and we turne and turne and turne againe rather then wee will burne If any sicknes seaze vpon vs by and by we so shrinke and are so affraid of death that whatsoeuer physicke by the Physition whatsoeuer cōfort by the Minister be ministred vnto vs yet stil nothing but death death with vs. Euery summō of death is so fearefull vnto vs that if any way wee could wee would shift it off And why is all this but because we count of no vantage in death because Christ is not vnto vs aduantage in death we neuer bethinke our selues shall God be glorified by my death shall the Saints hearts be strengthened by my constancie my patience in my death shall the Christian and quiet repose of my soule in the Lord at my death cause them that behold me to glorifie the Lord But what do we thinke and say I shall die I shall die I shall go downe to the graue and be no more seene the terrors of death are vpon me and who shall deliuer me And thus death triumpheth ouer vs whereas vpon the other cogitations we should triumph ouer death 1 Sam. 25.37 Ye know the storie of Naball of whom it is said that when his wife told him Dauids words his heart died within him and he was like a stone So is it with many of vs when any summons of death come forth for vs our hearts faile and die within vs and we are euen as stones And no meruaile that feare of death should so worke vpon vs when in our death there is nothing to comfort vs. If our hearts were so set on the glorie of the Lord that wee counted that gaine enough vnto vs if any way wee might gaine glory vnto the Lord by life or by death then would wee willingly die whensoeuer our death might be to Gods glorie But setting apart all care of Gods glorie by life or by death we mind onely the pleasures and profites of this life which haue an end in death and therefore are vnwilling to die In the terrors of death then will we not feare death Let mee die the death of the righteous and I will not feare what death can doe vnto me Let Christ Iesus bee glorified by my death and then let death come in fire in sword in famine in pestilence in what terrible sort it can come and I will triumph ouer death Let this mind be in euerie one of vs and so that by our death God bee glorified in vs at what time so euer and in what sort so euer it come let it bee welcome to vs. And let this suffice to bee obserued from these words whence ye see first how we become indifferent vnto either death or life
And thus it appeareth that the Apostles thoght when they reioyced that they were counted worthy to suffer rebuke for Christ his name This they thought was their glory and a speciall guift of God by grace vnto them not communicated vnto others who could not endure any such sufferings for Christ but by a speciall guift giuen of god vnto them therfore they reioyced in their sufferings Now here ye must vnderstand that all sufferings are not sufferings for Christ his sake and that all that say they suffer for Christ his sake do not suffer for Christ his sake for such there are as suffer as euill doers touching which sort of sufferers the Apostle exhorteth vs saying Let none of you suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie bodie in other mens matters And againe such there are as say they suffer for Christ his sake and his truths sake when in truth they suffer for troubling the Church with their heresies as many Heretiques heretofore and for treason against their Prince and Countrie as some in our daieâ— Know therefore that two things are required in him that suffereth for Christ his sake The one is that his aduersaries persecute and trouble him not as an euill doer not for tumults â—n the Church by schisme or heresie not for treason or any â—ause that is not good but euen because of his constant â—rofession of Christ and of his truth And therefore the â—ufferings of malefactors of Heretikes schismatiques traiâ—ors or others that suffer for an euill cause are no sufferings â—or Christ his sake The other is that with patience he suffer â—hatsoeuer he suffereth only for Christ and his truths sake â—ithout respect of shame gaine glorie or any other like â—hing in the world And therefore the sufferings of such as â—uffer because they shame to bee counted reuoltors and Aâ—ostataes or because they desire to be honored as Martyrs â—r in any like respects are no sufferings for Christ his sake To suffer then for Christ his sake is with patience to endure mockings scourgings bonds imprisonments and death it â—elfe euen for his owne sake and for his truths sake and â—ather then we will depart from him or preiudice his glorie And thus to suffer for Christ his sake is a singular gift of God by grace as hath already beene shewed not the afflictions and persecutions themselues in themselues but â—hus to suffer them Now the Vse which our Apostle teacheth vs to make hereof is this not to feare the aduersaries in any thing For who would be afraid of a singular gift of God Now to suffer for Christ his sake by the aduersaries is a singular gift of God Let vs not therefore in any thing feare our aduersaries but take good courage against them Againe this may serue to teach vs what nouices yet wee are in the schoole of Christ for how many of vs esteeme it a singular gift of God to suffer persecution for Christ his sake Surely if we had learned this lesson well wee had profited very well in the schoole of Christ But when we are taught this lesson what doe many of vs I hope not many here but in many places what do many say within themselues surely I feare to remember what they say But doe they not say I bid no such gifts such gifts be farre from mee let him bestow such gifts on his dearest children not on me and such other blasphemous speeches which the godly may feare to heare or vtter And indeed he giueth no such gifts to such But let vs know that then we haue wel profited in the schole of Christ when we haue well learned this lesson that to suffer for his Christs sake is a singular gift of God especially when we haue so learned it that when it comes to the practise we can so account it Again this may teach vs that it is not in our own power or strength to suffer persecution for Christ his sake but this must be giuen vs of God To will to doe to belieue to suffer all must be giuen of God he must beginne and hee must make an end he must be all in all that hee may haue the glorie of all 1 Pet. 1.5 If Peter bee left vnto himselfe a damsell shall be enough to terrifie him and to make him denie his Lord and Master And therefore hee can tell vs out of his owne experience that wee are kept by the power of God through faith vnto saluation Whether therefore we beliue or suffer for Christ his sake let vs know that it is giuen vs of God and let him haue all the glorie of it Another thing yet I obserue in that the Apostle saith vnto you it is giuen not onely to beleeue but to suffer for Christ 〈◊〉 sake and that is that to suffer for Christ his sake is an argument of faith and a note of Gods Church and chosen children For vnto none is it giuen to suffer for Christ his sake but vnto whom it is first giuen to beleeue and it is for him that is borne after the flesh to persecute him that is borne after the spirit as it is written as then he that was borne afteâ— the flesh speaking of Ismael persecuted him that was bornâ— after the spirit Gal. 4.29 meaning Isaac euen so is it now All of them indeed striue not vnto death but most of them at one time or other are put to it Pâ—â— to take vp their crosse and only they suffer for Christ his sake for vnto them it is giuen and only to them to suffer for his sake This then may teach vs to brooke the crosse when hee laieth it vpon vs. For it is no strange thing that the crosse be laid vpon the children of the kingdome and that their faith be tried by troubles Nay rather it is strange if it bee not so And therâ—fore the Apostle saith Dearely beloued â—inke it not strange concerning the firie triall which is among you â— prooue you 1 Pet. 4.12 as though some strange thing were come vnto â—â—u If therefore if it be the will of God that wee suffer â—â—r Christ his sake let vs cheerefully take vp our crosse and â—â—llow him knowing that afflictions and sufferings are the â—arkes of the Lord Iesus in our body and that hee will not â—â—ffer vs to bee tempted aboue that wee be able c. It â—â—lloweth Hauing the same fight This is the last motiue or reason â—o perswade the Philippians in nothing to feare the aduerâ—â—ries wherein he presseth them with his owne example â—â—at as they had seen him at Philippie in nothing to feare the â—duersaries and now heard that at Rome hee feared them â—ot so they should in nothing feare the aduersaries But â—ow saith the Apostle that he had fought and now did â—â—ght He fought and ouercame as Augustine saith Non reâ—â—stendo sed patiendo he changed no blows with the aduersaâ—ies
which hee had ouer all those Churches which he had planted in all places In all which his Epistles as here laboureth to confirme them in the truth of that doctrin which by his preaching they had embraced so most carefully euery where he admonisheth them not to be troubled at the bonds which he suffereth for the Gospells sake assuring them that his imprisonment afflictions and all things that came to him were to the furtherance of the Gospell which he had preached In which points also the Apostle hauing laboured earnestly in the former Chapter of this Epistle now in this Châ—pter in the words before my text hee exhorteth them aboue all things to humilitie meeknesse of minde and brotherly loue that they should do nothing through contention or vaine glorie or selfe-conceit but that euery man should esteeme other better then himselfe and should looke on the things of other men and not on his owne things In these words which I haue now read vnto you the Apostle goeth forward to excite and stirre vp the Philippians and in them vs vnto this same true humilitie meeknesse of mind and brotherly loue Wherein that hee might the rather preuaile with them he presseth the example of Christ saying Let the same minde be in you c. In the opening and declaring of which example of Christ Iesus he first setteth down his humilitie and then the issue thereof which was his exaltation into glorie His humilitie is here described to bee twofold First in that he being in the forme of God i. being God and without all iniurie to the Godhead equall in might power and maiestie vnto the Father yet made himselfe of no reputation and tooke on him the forme of a seruant 1. was made man euen the most abiect amongst men 2. In that being made man he humbled himselfe willingly laying aside as it were the power of his Godhead and became obedient in all things which the law required of him vnto the death euen the most shamefull death of the Crosse After this double description of Christ his humility followeth and is set down the issue thereof which was that hee was not left in this loâ— estate but was highly exalted far aboue all principalitie and power and might and domination and euery name that is named not in this world only but in that also that is to come so that at his name should bowe euery knee both of things in heauen c. The argument then or reason which the Apostle draweth to perswad them to true humility brotherly loue one towards another from Christ his example in effect is this If Christ who being God blessed for euer and equall to the father yet so farre humbled himselfe that he became man and tooke on him the similitude of sinfull flesh And againe if Christ descending from heauen in the similitude of sinnefull flesh and being made man did yet so farre humble himselfe that he became obedient to the death euen the death of the crosse Lastly if Christ being God and hauing humbled himselfe to be man and being man hauing humbled himselfe to the death of the crosse was therefore highly exalted and had a name giuen him aboue euery name c. how then ought we sinfull men to put on vs this humility and meeknes of minde no man through arrogancie treading downe his weake brethren but euery man esteeming other better then himselfe This I take to be the Apostles argument in this place It is then as if he had thus said O ye Philippians my hearts desire for you is that ye may be found perfit and entire lacking nothing in the day of Iesus Christ Wherefore I beseech you that nothing be done among you through contention or through vaine glorie but that ye be like minded one towards another that ye loue one an other and that in all humblenesse and meeknesse of minde ye submit your selues one vnto an other euery man esteem other better then himselfe Learne I beseech you of Christ Iesus himselfe whose Disciples whose seruants members of whose bodie ye are learne I say of him to bee humble and meeke For he being God and without all iniurie to the godhead equall in glorie and honour and maiestie vnto the Father yet made himselfe of no reputation and became man and was like vnto man in desires in infirmities in sorrowes and in all things sinne only excepted yea being man he so far humbled himselfe that he was obedient in all things euen vnto the death and that the shamefull death of the crosse where â—he hung betweene two theeues Let the same minde bee in you that was in Christ Iesus be ye humble and meeke as hee was not in that degree but in some measure frame your selues vnto that humilitie that was in him and then assure your selues that as Christ was not thus lefâ— but was highly exalted c. so you if you humble your selues you shalâ— be exalted This I take to be the meaning of these wordes of the Apostle They braunch themselues as you may see into three parts whereof the first is an exhortation vnto humility and meeknesse of minde Let the same minde c. 2. Is set downe the humilitie of Christ as a paterne for them to looke vpon and to perswade them to humilitie Who being in the forme of God c. 3. Is set downe Christ his exaltation into glorie after his humiliation here on earth as a motiue also to perswade them vnto loue and humility Wherefore God hath also c. I can only point at those manifold notes and most profitable instructions which hence might be gathered First therefore in the exhortation wee are to note what it is whereunto the Apostle exhorteth the Philippians and in them vs. The thing whereunto he exhorteth both them and vs and all that will liue godly in Christ Iesus is that wee should bee humble and lowly kind and curteous gentle and louing one vnto an other in all humblenesse submitting our selues euery man one vnto another and in all meeknesse of minde esteeming euery other man better then himselfe The like exhortation the same Apostle maketh Rom. 12.01 where he saith be affectionâ—â— to loue one an other with brotherly loue and in giuing honour go out before an other In which place the Apostle together with his exhortation vnto humilitie the fruite whereof is the preferring of our brethren in honour before our selues ioineth the ground thereof which is loue For if wee loue our brethren then we can willingly submit our selues vnto them and preferre them before our selues but where this loue of our brethren is not there is contempt of them and lifting vp of our selues aboue them The like exhortation also the Apostle Peter hath 1 Pet. 5.5 where he saith Submit your selues euery man one vnto an other and decke your selues inwardly in lowlinesse of minde In which place you see how the Apostle speaketh of humility as of a speciall ornament wherewithall the childe
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
which is his body 2. When â—e saith that at the name c. Whereby is meant that God â—ath made all things subiect vnder his feete and that all creaâ—res shall confesse that Iesus Christ is the Lord vnto the gloâ—â—e of God the Father It is then as if the Apostle had thus â—â—d Christ when he was God humbled himselfe to be man â—nd being God and man he humbled himselfe and became oâ—edient vnto the death for vs therefore God hath highly exâ—lted him that thus humbled himselfe and hath crowned him â—n the heauenly places with glory and honour farre aboue all â—rincipalitie and power and might and domination and eâ—ery name that is named so that all creatures now doe and â—hall cast downe their crownes and fall downe before him â—nd say praise and honour and glorie be vnto him that setâ—eth vpon the throne and vnto the lambe for euermore And â—et this be spoken touching the order and the meaning of â—hese words in generall Now let vs a little looke vnto the â—enerall scope of them and see what lessons we may learne â—rom them Wherefore God hath c. The generall scope and drift of â—he Apostle in these 3. verses is by the consequent and good â—nto which God giueth vnto humility further to perswade vs â—nto humilitie and lowlinesse of minde that so if the examâ—le of Christ his humiliation cannot preuaile with vs to moue vs vnto humilitie yet the excellencie of that dignity whereâ—nto he was exalted after and for his great humility may perâ—wade vs thereunto Whence I gather these three obseruatiâ—ns for our instruction 1. Hence I note the gracious goodnesse of our mercifull God who seeketh euery way to win vs vnto that which he requireth of vs. Somtimes he threatneth that so for feare of 〈◊〉 iudgments we may walk in the law that he hath appointed for vs sometimes he punisheth for that in our affliction we seeâ—â— him diligently as the Prophet Hosea speaketh somtimes 〈◊〉 promiseth Hos 5.15 2 Pet. 1.4 that by his promises we may be partakers of the dâ—uine nature as Peter speaks 1. that so we may be drawn from the corruptions which are in the world through lust as the same Apostle there expoundeth himself In this place hauing pressâ—â— vs with the example of Christ his humiliation vnto humility he setteth downe the excellencie of that dignitie whereunto Christ was exalted after his humiliation that so seeing the reward or at least the consequence which followeth humilitie we may embrace this holy vertue which hee requireth of vs. A man would haue thought that this should haue beene enough to perswade vs to set before vs the example of Christ Iesus And we when we haue vsed any reason to such or such purpose we thinke we haue done well and bidde him whom we speake vnto looke to the afterclappes if he hearken not vnto vs. But such is the mercy of our good God that hee leaues not with a little but he heapeth reason vpon reason and addeth motiue vnto motiue and rather then he will not preuaile with vs he will doe with vs as we do with little children by most great and precious promises hee will perswade vs vnto that he requireth of vs. O let vs take heede how we hearkeâ— not vnto the voice of so good and gracious a God! 2. Hence I note the dulnesse of our mindes vnto euery good motion of the spirit vnlesse the Lord doe as it were draw vs with the cords of loue and euen force vs by multiplying his mercies towards vs. There must be precept vnto precept line vnto line reason vnto reason and after all this promise or hope of reward or else bee the motion neuer so good yet we will not hearken vnto it Vnto pride and vaine-glory vnto contention and oppressing one of an other wee runne apace and neede no spurre to set vs forward nay not any reason here shall rule vs but runne we will after our owne vnbridled affections But to preuaile with vs to put on tender mercie kindnesse meeknesse humblenesse of minde to perswade vs to be curteous one vnto an other and to submit â—â—r selues one vnto an other there must be exhortation vpon â—â—hortation the example of Christ Iesus must be proposed â—â—to vs and besides all this there must bee certaine hope of â—â—ory after humility and well if all this can perswade vs vnto â—â—mblenesse and lowlinesse of minde Such is our backwardâ—â—sse and so slow are wee to hearken vnto the things that beâ—ng vnto our peace We should loue our God euen for himâ—â—â—fe because he is good and goodnesse it selfe wee should â—â—epe his commandements because they are his and good â—â—d righteous altogether we should embrace humilitie beâ—â—use we should be conformable to the image of Christ Iesus â—ut to stirre vp our slacknes and dulnesse vnto these and the â—â—e duties he hath giuen vs most great and precious promises â—â—d assured vs that the performance of these duties shall not 〈◊〉 in vaine in the Lord. Let vs not still harden our hearts as 〈◊〉 the day of slaughter let vs not still stoppe our eares at the â—â—ice of the Charmer charme hee neuer so wisely but if noâ—â—ing else will preuaile with vs yet let his promises perswade â— vnto our duties and let the sure hope of glory stirre vs vp â—nto humility 3. Hence I note that the high-way to be exalted into gloâ—y is to decke our selues inwardly with lowlinesse of minde Which is not only prooued by this example of our Sauiour â—â—e consequent of whose humility was an eternall weight of â—lory as here we see but by many other places of Scripture â—oe Our Sauiour Christ saith Whosoeuer exalteth himselfe â—â—all be brought lowe and whosoeuer humbleth himselfe shall be exâ—lted Salomon saith the reward of humility and the feare of God Pro. 22.4 â—â—riches and glorie and life And in an other place the feare of â—he Lord is the instruction of wisedome 15.33 and before honour goeth â—umilitie The reason is giuen by the same Salomon in an other â—rouerbe where hee thus saith 3.34 with the scornefull the Lord â—corneth but he giueth grace vnto the humble which the Apostles Paul Peter and Iames doth thus read God resisteth the proud â—nd giueth grace to the humble How humble and lowly minâ—â—led Dauid and Salomon were the Scriptures do witnesse as alâ—o how high the Lord exalted the throne of their glorie The like might be said of many others mentioned in holy Scriptures which I willingly now passe ouer because I haue herâ—tofore pressed this point Only in a word with Saint Iames â— exhort you to cast your selues downe before the Lord and hee shaâ—â— lift you vp Pro. 29.23 The pride of a man shall bring him lowe but the humble in spirit shall enioy glory Swell not therefore with pride one against an other whatsoeuer blessings you haue of wisedome wealth or honour one aboue an other Let nothing be donâ— among you
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
of displeasure feare to be too forward â—n confessing Christ and professing his name and therefore â—raw backe the shoulder and shrinke at euery blast of winde Now the confession which must spring from this root is â—hat Iesus Christ is the Lord the Lord and therefore his hoâ—our not to be giuen to another the Lord and therefore to â—e serued in holinesse and righteousnesse all the dayes of our â—â—fe Thus saith God the Lord Esa 42 5.8 euen he that created the heaâ—ens and spread them abroad c. to wit Christ Iesus I am â—he Lord this is my name and my glory will I not giue to another neither my praise to grauen images Where wee see how our Sauiour Christ both challenged that vnto himselfe to bee the Lord and plainly auoucheth that he will not giue his honour to another Hee then that confesseth Iesus Christ to bee the Lord and yet giueth his honour vnto another doth onely iâ— words confesse that which indeed and in truth he doth deâ—â— Let them looke vnto this that make their praiers and supplications vnto the Saints in heauen that worship images crosses 1 Joh. 2.2 or what reliques soeuer Wee haue an aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sinneâ— He sitteth at the right hand of God and liueth euer to make intercession for vs. Whosoeuer then praieth vnto or vseth the intercession of any other be it Saint or Angell he giueth Christ his glory to another As also he doth who doth worship any other but God and him whom hee hath sent Iesus Christ seeing it is said Thou shalt worship the Lord thy God 〈◊〉 him only shalt thou serue He likewise that confesseth Iesus Christ to be the Lord and yet serueth him not in holinesse and in righteousnesse all the dayes of his life his confession is in vaine because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father Malac. 1.6 and a seruant his master If I thâ— saith the Lord by his Prophet be a father where is mine â—â—nour and if I be a master or a Lord where is my feare Whenâ—â— it is most plaine that feare and obedience to his will beloâ—geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake confessed the Lord which they plainly afterwards shew taking their reproofe hardly and saying Wherein haue wee despised thy name But because they fearâ— not the Lord whom they confessed because they walked not in his wayes nor kept his commandements therefore theâ— confession was as no confession the Lord regarded them not but his wrâ—th was kindled against them This men and brethren is a thing needfull for vs to looke vnto We would be loth so deeply to be charged as not to confesse Iesus Christ to be the Lord. But if he be the Lord where is his feare Wheâ— wee confesse Iesus Christ to be the Lord wee confesse him 〈◊〉 be the sole rightfull commander of vs and our selues to be his seruants him to haue all power ouer vs and our selues wholly 〈◊〉 be his What meaneth then such neglect of conforming â—ur selues according to his most holy will and of yeelding â—bedience vnto that which daily wee are taught and which â—ee know to be his will If we giue our members as weapons â—f vnrighteousnesse vnto sinne which should be as weapons â—f righteousnesse vnto God whatsoeuer confession we make â—ee are the seruants of sinne we are not the seruants of Christ â—â—e Lord and wee are like to those or whom I spake before â—â—at professe they know God but by their workes doe denie â—im O my brethren if yee did indeed confesse Iesus Christ to â—e the Lord your soules would be filled with gladnesse when our mouthes were filled with this confession yea your very â—earts would be warme within you when your tongues were â—â—us talking that Iesus Christ is the Lord your wils would be â—amed to his will your feet would reioyce to come into the â—ourts of his house and to runne the way of his commandeâ—ents Iesus Christ is the Lord denie him not before men Luk. 12 9. â—or he that shall denie him before men shall be denied before â—he Angels of God And certainly hee beleeueth not that â—ares not confesse him Iesus Christ is the Lord confesse â—im so to be and giue not his honour to any other to men or Angels much lesse to stockes or stones Confesse him to be â—he Lord and serue him in holinesse and righteousnesse all â—he dayes of your life This confession becommeth the Saints â—f God and this is a good confession before God And euer â—emember that that they which will not now thus confesse â—esus Christ to be the Lord shall then in that last and great â—ay be forced to confesse that Iesus Christ is the Lord when he shall iudge his enemies on euery side and render to the wicked according to the wickednesse of their wayes Vnto the glory of God the Father Here is the issue of all â—uen of our subiection vnto Christ and of our confession that â—esus Christ is the Lord. All this redoundeth to the glory of God the Father for he that honoureth the Sonne Joh. 5.23 honoureth â—he â—ather and he that honoureth not the Sonne honoureth not the Father for the Father is in the Sonne and whatsoeuer is done vnto the Sonne is done also to the Father Let vs theâ— so subiect our selues vnto Iesus Christ let vs so confesse his to be the Lord as already wee haue beene taught God hath created vs Esa 43.7 formed vs and made vs for his glory Seeing theâ—â— our subiection vnto Christ Iesus and our confession or be glorious name in such sort as hath beene taught is vnto the glory of God the Father let vs be subiect vnto him in all obedience to his will and let vs out of an vnfained faith confesse that he is the Lord euen our Lord. LECTVRE XXXII PHILIP 2. Verse 12. Wherefore by beloued as yee haue alwayes obeyed or as in my presence only but now much more in 〈◊〉 absence c. WHerefore my beloued c. In these word now following wee haue the conclusion oâ— the Apostle his exhortation vnto the Philippians set downe by way of applying Christ his humilitie and obedience vnto his Father vnto their vse and instruction and consequently vnto ours In this conclusion of the Apostle his former exhortation the Apostle againe exhorteth the Philippians and in them vs first vnto humble obedience towards God vers 12.13 secondly vnto humble and modest conuersation towards our neighbour vers 14.15.16 and thirdly he addeth as a reason why he thus exhorteth them the comfort and ioy which they shall bring vnto him in the day of Christ if they so walke as he exhorteth them vers 16.17.18 In the first exhortation which is vnto humilitie and obedience or humble obedience towards God wee haue first to consider the
and of their mortalitie Wherby also ye may easily discerne in what a different sort the Lord layeth on this rodde on the godly and on the vngodly on the one as a father on the other as a iudge on the one in loue on the other in wrath on the one to chastice and correct on the other to punish and reuenge on the one to reforme the wickednesse of their waies on the other to recompence them their wickednesse on the one to saue them from death and hell on the other to bring them to the pit of destruction Hence then may the children of God receiue notable comfort in all their sicknesse and in all their visitations For O thou 〈◊〉 of God and seruant of the most high is the hand of thy God vpon thee art thou sicke This is no other cup then â—paphroditus hath drunke before thee or then is common vnto thee with all the sonnes of God And albeit thou maist seeme vnto thy selfe that thou art not priuiledged from the wicked and vngodly because thou drinkest of the cup of his wrath because thou art visited with sicknes as well as they and perhaps more then they yet plucke vp thine heart be not discouraged but be of good comfort For hee doth not rebuke thee in his anger neither doth hee chastice thee in his displeasure but as a mercifull and louing father in tender loue and in great compassion by this his gentle hand and louing correction he calleth thee to remembrance of thy waies and lets thee see what thou art and whether thou must Thy heart is not sound and right with thy God thou art negligent in doing of his will thou hast walked in some by-path wherein thou shouldest not haue walked thus louingly and mildly he correcteth thee that thou maiest reforme the wickednesse of thy waies and there may be an healing of thine error Againe thou art walking where and whether thou shouldest not thus he staieth thee that thou runne not thy selfe vpon the rockes and that thou make not shipwracke of faith and a goood conscience Againe thus he trieth thee that thy faith and thy patience being tried thou maist be made like vnto pure and fine gold purified seuen times in the fire Againe thus he giueth thee full triall of his mercifull goodnesse towards thee comforting thee with the ioy of the holy Ghost in the bedde of thy sicknesse giuing thee patience to endure his crosse confirming thy faith in Christ Iesus and assuring thee of the hope of thy saluation Lastly thus he putteth thee in minde of thy selfe that thou shouldest not forget thy God or thy selfe but remembring that thou art both sinnefull and mortall shouldest shake of sinne and so number thy daies that thou mightest apply thine heart vnto wisedome O how should not the remembrance of these things comfort thy soule when thou liest sicke vpon thy bedde Beloued in the time of health let vs thinke of these things and in the day of sicknesse let vs not be discouraged I haue stood the longer vpon this point because the time seemeth vnto me so to require Many of our brethren the Lord hath already taken vnto himselfe many in many places are presently sicke and sharpely visited and when our turne shall be hee onely knoweth who maketh sicke restoreth vnto health In the meane time let our health be to the glory of his name and in the time of sicknesse let vs comfort our selues with these things I might here note the time when the Lord lay this his rod of sicknesse vpon Epaphroditus which was euen when he was faithfully and painfully occupied in the worke of Christ when he was carefully discharging the trust reposed in him by the Church of Philippie when hee was ministring vnto the holy Apostle lying then in prison such things as he wanted Let it not therefore seeme strange vnto vs if when we are faithfully labouring in the workes of our calling euen then the Lord strike vs with any rodde or visit vs with sicknesse Which note I doe the rather now point at by the way because the manner of some is vpon such occasions to make wonderfull ill collections As for example the Preacher confuting a point of popish doctrine groweth to be so sicke that he is forced to breake off and to come downe before he can end the point What is the collection Did not ye see say some that are popishly affected how the Lord did euen controll his discourse and by his iudgement vpon him gaue sentence on our side Another example the Iudge from his seate of iustice pronouncing sentence against the wicked Traitor or vilemalefactor presently or quickly after falleth sicke and happily not long after dieth What is the collection Thus say some hath the Lord giuen iudgement vpon him for such iudgement as he gaue against others And thus because their foolishnesse cannot reach vnto the depth of Gods counsell and wisedome in his visitations they condemne them whom the Lord hath not condemned and iudge that as vnholy and ill which the Lord approueth as holy and good Whatsoeuer he doth is holy and good and if he chastice vs with his rods euen then when wee are doing his will who shall aske him a reason of that he doth Let vs therefore learne to submit our selues vnto the Lord and let vs beware how we iudge of things according to our owne reason and imagination least happily we condemne that which the Lord hath not condemned But my meaning was only to touch this by the way Now a word of the extremity of his sicknesse Very neere vnto death Here was the extremity of his sicknesse Epaphroditus had beene sicke and so sicke that hee was very neere vnto death euen without all hope of recouerie of health in mans sight and iudgement Whence I note the wonderfull counsell and wisedome of our God who oftentimes brings his children euen to the gates of hell and thence calls them to the pit of destruction and thence fetches them to deaths doore so that there is but a steppe betweene them and death and thence deliuers them Ioseph was cast into the deepe dungeon and his feete set fast in the stockes and thence the Lord deliuered him Ionas was cast into the sea and there the Lord kept him aliue Daniel was throwne into the denne of Lyons and there the Lord rescued him and deliuered him from the teeth of the Lyons The three children were cast into the hot firie-furnace and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head But most befitting our present purpose is the example of that good King Ezechias who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer and there was no hope of life insomuch that the Prophet Esay came vnto him and said vnto him Thus saith the Lord Esa 38.1 put thine house in an order for thou salt die and not liue Here was
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
but they know not what it meaneth and as much may be said for the proud contemning Pharisie as can be said for such men Luk. 18.11 Beware therfore of ambition and vaine-glory for it shutteth from God as witnesseth our Sauiour where he saith vnto the Iewes Iâ—h 5.44 how can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs and if neede be let vs glory and boast of them but euer remembring that which is written he that reioyceth 1 Cor. 1.31 let him reioyce in the Lord. To glory in the mercies of the Lord towards vs affecting our owne praise and glory is pharisaicall hypocriticall and wicked but in some cases so to doe to the praise and glory of God is both lawfull and very requisite I will end this point if in one word I shalâ— answer one doubt which is how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh that he persecuted the Church of God This no doubt was a great and grieuous sinne to persecute the Church of God as our Apostle acknowledgeth where he saith I was a blasphemer 1 Tim 1.13 and a persecutor and an oppressor but I was receiued to mercy But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them Which zeale they highly accounted of as also hee did before his conversion though now he condemned it In respect therefore of them and likewise in respect of his owne opinion before his conuersion his so feruent zeale that he persecuted the Church of God is reckoned amongst his praises And the same is likewise to be said of all the rest as hereafter we shall shew 3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best reckoneth whatsoeuer outward things the Iewes most stood vpon or could indeede bee stood vpon as circumcision great kinred ancient continuance therein euen from Abraâ—am the Ebrew noblenesse of Tribe religiousnesse of profession feruencie of zeale and most precise obseruation of the commandements and ordinances of the law Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh This is proued because whatsoeuer outward thing without Christ is termed flesh both here as this discourse proueth and else where in the very like forme of speech as where the Apostle saith 2 Cor. 11.18 seeing that many reioyce after the flesh I will reioyce also Now what are the things that here he reioyceth in Surely many of them the selfe-same things that here the Apostle speaketh of and besides other things also as hunger thirst cold nakednesse stripes imprisonment stoning persecution and the like all which he comprehendeth in the name of flesh affirming that hee reioyceth in the flesh when hee reioyceth in these things As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ Thou art baptâ—zed it is well so was Simon Magus Act. 8.13 1 Pet. 3.21 It is not the putting away of the filth of the bodie that saueth vs but in that a good conscience maketh request to God Thou hast eaten at the Lord his table it is well so no doubt did Iudas Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation 1 Cor. 11.29 Thou art borne of holy and godly Parents it is well so were ISMAEL and ESAV They which are the children of the flesh Rom. 9.8 are not the children oâ— God but the children of the promise are counted for the seede Thou art of an holy profession It is well so was Demaâ— Holinesse of profession commendeth not vnto God but an heart purified by faith which worketh through loue Thou distributest to the poore and doest many good things it is well Mat. 19 20 1 Cor. 13.3 so did the Pharisies and the yong man in the Gospell Though I feede the poore with all my goods and though I giue my bodie to be burned and haue not loue it profiteth me nothing In a word there is nothing vnder heauen without Christ that doth profit vs so that we should reioyce or haue confidence in it Act 4.12 for among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Christ Iesus Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus and let vs haue no confidence in any outward thing without Christ whatsoeuer no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper For if we haue then haue we confidence in the flesh and if we haue confidence in the flesh we reioyce not in Christ Iesus and if we reioyce not in Christ Iesus we worship not God in the spirit and if we worship not God in the spirit we are not circumcised with the true circumcision and if we be not circumcised with the true circumcision we belong not to the couenant of grace O Lord blesse thy word vnto vs which now we haue heard with our outward eares Such of vs as it hath pleased thee to reclaime from any error in opinion or folly in life make vs carefull of reforming such errors and follies in others and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome and incline our hearts to vnderstanding Remoue farre from vs all vaine affectation of our owne praises and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory Weyne vs O Lord from all confidence in any outward thing whatsoeuer and settle all our confidence in thy selfe and on thy sonne Christ Iesus to whom c. LECTVRE LIII PHILIP 3. Vers 7.8 But the things that were vantage vnto mee the same I counted losse for Christ his sake Yea doubtlesse I thinke all things losse c. BVt the things c. In these words the Apostle goeth forward and shewes that albeit hee had as good cause and greater of confidence and reioycing in the flesh and in things without Christ then had either those false Teachers or the best of the Iewes whatsoeuer yet now since the knowledge of Christ Iesus and his righteousnesse was reuealed
him in heauen in the perfect state of blessednesse Yea but doth not the Preacher say Eccl. 3.19 that the condition of the children of men and the condition of beasts are euen as one condition vnto them If then there be no resurrection of the bodies of beasts after this life how doe we say that there is any resurrection of the bodies of men The meaning of the Preacher is that man is not able by reason and iudgment to put a difference betweene the dying of man and beast as by his eye to iudge otherwise of a man being dead then of a beast being dead But neither he there speakes of mans estate after death neither what we know by the word of God touching the condition of man and of beast For thence we know that the spirit of man ascendeth vpward when it leaueth the body and that the spirit of the beast descendeth downeward to the earth and that the body of the beast sleepeth for euer in the dust but the body of man shall be raised vp at the last day vnto life euerlasting in the heauens How then doth the Apostle say 1 Co. 15.10 that flesh and bloud cannot inherit the kingdome of God There the meaning of the Apostle is that the naturall body as it is now subiect to sinne and corruption cannot inherit the kingdome of God vntill it be glorified forasmuch as none vncleane thing entreth into it This therefore is it that we teach Christ shall raise vp our vile bodies in the last day and make them like vnto his glorious body and so possesse vs in soule and body of that kingdome prepared for vs from before all beginnings Here then is a notable comfort for all Gods children that not onely our soules after this life ended shall goe vnto God that gaue them but our bodies likewise in the last day shall be raised vp againe and be made like vnto Christ his glorious body that our soules and bodies being vnited together wee may liue for euer with him in his kingdome of glory For hereupon thus we may resolue with our selues What though I be afflicted and tormented What though my miseries be as many and grieuous as Iobs were What though I bee racked torne in peeces with wilde horses my body cast to the birds of the aire to the beast of the land or to the fishes in the sea I know that after this life ended there will follow a ioyfull resurrection Thus Iob comforted himselfe amidst all his extremities Iob. 19.25.26.27 saying I know that my Redeemer liueth and that he shall stand the last on the earth and though after my skin wormes destroy this body yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my reines be consumed within me And so we read that the Saints of God mentioned to the Hebrues comforted themselus Heb. 11.35 For when they were racked and tormented they would not be deliuered and why because they looked for a better resurrection Whatsoeuer therefore trouble affliction aduersitie misery death doe befall vs or our friends let vs comfort our selues in this that there shall be an end of all troubles when all teares shall be wiped from our eyes and that there shall be a ioyfull resurrection in the last day and glorification of our mortall bodies My third obseruation hence is that the resurrection of bodies vnto glorification is only of them whose soule-conuersation in this life is in heauen For albeit in the resurrection not only the sheepe but the goats not only they that haue done good but they that haue done euill shall rise againe with their bodies yet the one only vnto euerlasting ioy and glory the other vnto euerlasting woe and miserie So saith Iohn Ioh. 5.29 They shall come forth that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of condemnation The same also is most plaine by that separation of the sheepe from the goats in the last day where it is said Matt. 25. that the one shall stand at his right hand the other at his left that the portion of the one shall be with the Saints of God in heauen the portion of the other with the deuill and his Angels in hell that the one shall goe into life eternall the other into euerlasting paine Whereof we are to make this vse that if we will haue our part in the second resurrection after this life vnto glory wee must also haue our part in the first resurrection in this life vnto grace In this life wee must rise from the death of sinne vnto the life of God in righteousnesse and true holinesse if in that day wee will rise from the power of the graue vnto life euerlasting and blessednesse in the heauens Apoc. 20.6 For blessed and holy is he yea only blessed and holy is he that hath his part in the first resurrection for on such the second death hath no power Let vs therefore follow the counsell of Peter let vs amend our liues Act. 3.19 and turne vnto the Lord that our sinnes may be done away when the time of refreshing shall come from the presence of the Lord. Let vs in this life grow vp in grace that in that day we may rise vp in glory Thus much of the third point viz. what Christ in that day shall raise and glorifie The fourth thing which I note is touching the manner how Christ shall in that day glorifie our vile bodies namely by changing not the substance of our bodies but by changing our vile bodies and fashioning them in qualitie like vnto Christ his glorious body Whence I obserue what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice and the sound of the trumpet they shall rise in that day And this it is Our corruptible bodies shall be raised vp in incorruption our mortall bodies shall be raised vp in immortalitie our bodies which were vile carcases shall be raised vp in glory our bodies which were weake shall be raised vp in power our bodies which were naturall needing foode raiment rest sleepe physicke and the like shall be raised vp spirituall needing none of these things but being as the Angels of God exempt from all wants and infirmities of this life Our bodies in substance in figure in lineaments and in members shall be the selfe-same that they were in this life inasmuch as in these there was no change by the sinne of our first parents but in such vile qualities as by sinne they were poisoned and infected with they shall so be changed as hath beene said And this is the glorification of our bodies in that day He that shall come to be glorified in his Saints shall thus change the vilenesse of our bodies and fashion them like vnto his owne glorious body Of this glorification Daniel speaketh where he saith
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
in the Lord alwayes both because by our reioycing which we haue in the Lord we stand against whatsoeuer otherwise might quell vs and because through the want thereof it is that wee fall and are vtterly ouercome whensoeuer stormes arise and troubles assault vs. And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always Euery man complaineth where his shoo pincheth him and euery man layes his hand vpon his sore But very few in such cases when the hand of the Lord is vpon them when they are humbled and brought low through oppression through any plâ—gue or trouble can be brought vnto this to reioyce in the Lord. Nay tell one wicked and vngodly man when his troubles are multiplied and when his sorrowes are increased that he is to know that the Lord his hand is in all these that he is not to murmure against the Lord but to reioyce in the Lord doth he not say of them that thus speake vnto him that they are mad doth he not with indignation aske what cause he hath to reioyce in the Lord doth he not stil crie out vpon his crosses and miseries and vexations and paines and doth he not within a while belch out most impious blasphemies And hence it is that many with Iudas in such cases fall to despaire â—nd that many with him become their owne butchers Yea â—et the children of God themselues say whether their afflictions and their sorrowes do not sometimes sinke them so far that their soule euen almost refuseth comfort in the Lord very few like vnto Iob that mirrour of patience who when they heare of the losse of all their goods and of their seruants and of the death of their children can be content to frame themselues to the will of God and say Iob 1.21 Naked came I out of my â—others wombe and naked shall I returne againe the Lord hath giuen and the Lord hath taken away blessed be the name of the Lord Or when they are smitten with sores and boiles from the sâ—lâ— of their foote to the crowne of their head can with the samâ— Iob comfort themselues and say What shall we receiue good at the hands of God and not receiue euil And yet this most rare patterne of patience into what sharpe fits of impatiencie did he sometimes breake out crying out in the bitternesse of his soule 3.3 4. c. and saying Let the day perish wherein I was borne and the night wherein it was said There is a man child conceiued c. And thus it fareth often with the deare children of God that they sinke so farre that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction is sometimes so great that they haue almost no sense or feeling of God Which yet I do not so speak as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life for no doubt they may but to shew that sometimes they are so cast downe with heauinesse that it is a hard matter to reare them vp againe For as Iobs friends disputed against him so they against themselues that they are punished of God for their sins and iniquities and that therefore now he hath shut vp his louing kindnesse in displeasure And then they stand prying and looking into their sinnes and hardly can they be drawne to lift vp their eyes vnto the Lord that in him they may find comfort vnto their soules I wil not stand vpon the further enlarging of this point By this which hath bene spoken ye see how needful it is we should reioyce in the Lord alwaies and withall how hardly we are perswaded to reioyce in the Lord alwaies and consequently vpon what cause the Apostle doubled and redoubled this his exhortation Now this may first instruct vs in the merciful goodnesse of our God towards vs who in things so needfull for vs and whereunto we are so hardly drawne ceasseth not to stirre vp our dull minds and againe and againe to call them to our remembrance Esa 28.10 Precept vpon precept precept vpon precept line vnto line line vnto line here a litle and there a litle Euen as yong schollers are dealt withall so dealeth he with vs he goeth ouer and ouer the same lesson with vs and gladly he woulâ— beate it into vs. Secondly this may teach vs our dulnesse to conceiue and slacknesse to embrace the things that belong vnto our peace Such things must be doubled and redoubled vnto vs and yeâ— we will not learne them they must be often vrged and much beaten vpoÌ„ and yet we wil not receiue instruction The Lord must euen draw vs vnto himselfe by his holy Spirit and yet we will not runne after him he must send his holy Prophets and Ministers vnto vs early and late and all litle enough to stirre vp our dull minds Thirdly this may teach vs to hold fast that reioycing which we haue in Christ Iesus For is it so that the holy Apostle doth so often exhort vs to reioyce in the Lord alwaies is it so that it is so needful for vs to reioyce in the Lord alwaies that only by our reioycing in him we stand fast against whatsoeuer troubles and sorrowes and without it we are quite affright and vtterly ouercome of them is it so that we are so hardly drawne to reioyce in the Lord alwaies How are we then to hold fast that reioycing which we haue in Christ Iesus euen so fast that nothing take it from vs Let vs therefore reioyce but let vs reioyce in the Lord let vs reioyce in him alwaies that so no man nay that nothing take from vs our reioycing in him A ioyfull heart maketh a cheerfull countenance and if the heart be ioyful in the Lord it cheeres the heart and quickens the soule howsoeuer the countenance be appalled Other ioyes in riches in honours in friends in the vanities of this life and in the pleasures of sinne haply haue their moment of time and their appearance of good but their time is but only a moment and their good but onely an appearance and outward semblance onely the reioycing in the Lord is the true and sound reioycing and which causeth good health vnto the soule Let vs therefore reioyce in the Lord and let vs reioyce in him alwaies not onely when he feedeth vs with the floure of wheate but when he giueth vs plenteousnesse of teares to drink For whether he blesse vs or crosse vs it is for our good and his glorie and therfore he is to be blessed in both Yea whatsoeuer crosses or sorows we suffer let that remembrance of Christ his blessed death and passion which this day we celebrate be sufficient to cause vs to reioyce in the Lord. For what are all our sufferings or sorrowes vnto those
anothers hands we must put vp some wrongs one at anothers hands I say in matters of ordinarie life and ciuill dealing one with another For in matters of faith and religion in matters belonging vnto God there we must not yeeld an inch to any aduersarie of the truth to turne any whit from the rule of the Word either to the right hand or to the left Heere we must be at strife as Moses was with Pharao Exod. 10.28 when he told him that they would haue all their cattell with them and that they would not leaue an hoofe behinde them For here to yeeld a whit is to quench that zeale which ought to be in vs towards the glorie of our God But in matters of common life there we should yeeld and rather sustaine losse and wrong then nourish iarres and quarrels But what is our practise Ye know that in the parable of the seruant that had all his debt forgiuen him how meeting with his fellow that owed him an hundred pence he layd hands on him and tooke him by the throate saying Matth. 18.28 Pay me that thou owest and when he could not he cast him into prison till he should pay the debt So we if we thinke that we haue right on our side we stand vpon it and what who is he shal we yeeld of our right so we may be counted fooles indeed Shall we sit downe with the losse Nay we will haue it if he haue it out of his belly Shall we put vp such a wrong Nay then let them abuse me at their pleasures We are as good as they we are their betters euery way or though we be meaner then they yet shall they not thinke to haue vs vnder their girdles we may not we cannot we will not suffer these and these things This is our practise quite contrary to the rule before mentioned and to those good patterns before proposed We make a ieast of that of our Sauiour where he sayth Whosoeuer shall smite thee on thy right cheeke Matth. 5.39 turne to him the other also and we say whosoeuer giues me a blow he shal haue two for it or at least he shall haue as good as he brings So farre are we from that minde to sustaine any losse or to put vp any wrong And hereupon it is that we are so vnpeaceable one with another and so vncharitable one towards another Hereupon it is that there are such hart-burnings grudgings iarres debates contentions and diuisions amongst vs. Well will we mend that which is amisse and put in practise the rule that hath bene giuen vnto vs Let vs then obserue these rules First hath our neighbour or brother some faults that are rather naturall then punishable by the lawes as for example is he somewhat proud somewhat couetous somewhat hastie and angry somewhat superstitious c. Let vs learne to skill of his nature beare with it Secondly such words and deeds as haply might haue not the best construction let vs make the best of them Thirdly such faults as are secret or committed by infirmitie let vs not publish but hide and couer them Fourthly if his fault be greater and such as iustly may offend vs Matth. 18.15 let vs go vnto him and tell him his fault betweene him and vs alone if he heare vs we haue won him if he heare vs not then let vs call vnto vs one or two and vtter our whole griefes before them that by their meanes that which is amisse may be amended LECTVRE LXXX PHILIP 4. Verse 5. Let your patient minde be knowne to all men The Lord is at hand THese words are as we heard the last day another exhortation vnto the Philippians wherein the Apostle exhorteth them not onely to such a patience as is tried and seene in bearing iniuries and putting vp wrongs but generally to such mildenesse in their behauiour and moderation of their affections amongst their neighbours and brethren as that for vnities sake they will rather lose of their owne then strictly stand vpon their right in matters of ordinarie life for so the word here vsed by the Apostle signifieth namely a moderation of that by equitie which in rigour might be exacted Now this their mildenesse and moderation among their brethren the Apostle would haue so conspicuous and euident as that it might be knowne and that to all men not for matter of ostentation and vaine-glory amongst men but both that all men as occasions were offered might haue triall thereof in them and that amongst all men religion might thereby be increased and the Name of God glorified Let your c. That which followeth The Lord is at hand is a reason of the exhortation added by the Apostle to preuent an obiection for the drift of the Apostles exhortation vnto them aiming at this that there should be such moderation in them as that they should not alwayes stand vpon their right but sometimes yeeld of their right and patiently put vp the losse or the wrong they might haply thus obiect and say So should we make a hand indeed and quickly be the meanest among men and be trampled vnder feet as the clay in the streetes Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they do abuse your patient mildenesse and gentle moderation of your affections yet do ye hold on a good course in patience possesse your soules and let your patient mind be knowne to all men for the Lord is at hand euen neare to aide and helpe you to auenge you of your wrongs and to repay you with glorie in the Kingdome of glorie The first thing which I noted in the exhortation was that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinarie life so that for the keeping of vnitie sometimes they yeeld of their right Whence I obserued a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbours which is in matters of ordinarie life to vse such moderation of their affections as that for vnities sake they do not alwayes strictly stand vpon their right but sometimes yeeld of their right and sit them downe with the losse and patiently put vp the wrong Two notable patterns I shewed you of the practise of this rule the one in Abraham Genesis 13. who being Lots elder and vncle and his better euerie way stood not vpon these points but went vnto him and moued the peace betweene them and yeelded his owne right to haue it the other in the king in the Gospell who finding his seruant poore and not able to pay the debt he owed him Matth. 18. remitted his right and forgaue him his debt Whose examples we ought to follow in matters of ordinarie life and ciuill dealing one with another not standing vpon termes one with another but yeelding one vnto another shewing all meeknesse and mildenes one towards another and
promised life and saluation vnto all that beleeue in his name hath he promised deliuerance out of troubles vnto those that loue feare him hath he promised to fulfill all their necessities that shew mercie to the poore Here is the comfort that not one of these promises shall faile for euer because they are all made in Christ Iesus in whom he loueth vs for euer and therefore keepeth his promises made in him vnto vs for euer Let vs not therefore faile of what he requireth of vs and assuredly he will not faile of whatsoeuer he hath promised vs. Thirdly hence learne that the promises made of God belong onely vnto them that are in Christ Iesus The proofe whereof is this because the promises made of God are onely made in Christ Iesus so that vntill such time as we be graffed in Christ Iesus and made one with him we are meere strangers from the couenants of promise and quite aliants from the commonwealth of Israel Holy things are not for dogs nor pearles for swine nor the childrens bread for whelpes his faithfull oath is vnto Abraham and his seede and his holy promises vnto them that be at peace with him And who are at peace with him but they that are in Christ Iesus his Sonne by whom we are reconciled vnto him In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus Worldly blessings they may haue and that in abundance Mat. 5.45 For he maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust But the sure promises of grace and glory are vnto Iacob his people and to Israel his inheritance Will we therefore take comfort in his promises The Spirit must witnesse vnto our spirit that we are in Christ Iesus Will we lay hold on the promises as belonging vnto vs So we may if in the assurance of our soules we can crie Abba Father And therefore as we loue and long to be partakers of the promises so let vs in all things grow vp into him which is the head that is Christ Let vs be mercifull as our heauenly Father is mercifull and let vs do good vnto all but especially vnto them that are of the houshold of faith If we communicate vnto the necessities of the Saints the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus This promise is sure because made in Christ Iesus and belongeth vnto vs if we be in Christ Iesus and walke worthy of Christ Iesus abounding in this and euery good worke vntill the day of Christ Iesus Now one word of that wherewith the Apostle concludeth his Epistle saying Vnto God euen the Father c. Vnto God c. In these words the Apostle concludeth the Epistle with praise and thanksgiuing vnto the Lord. Where first I note that now he saith our God Before he said my God now our God So that howsoeuer more scruple be made about the one then the other yet ye see there is warrant for both to vse this or that speech as the occasions are Secondly I note that the Apostle saith our Father Not any but Christ alone saith my Father He when he speaketh of himselfe saith my Father when he speaketh of vs saith your Father as that place witnesseth where he saith Ioh. 20.17 I ascend vnto my Father and your Father and to my God and your God He can onely say my Father because he alone is his Sonne by eternall generation we onely can say our father because we are onely his sonnes by Adoption through Christ Iesus and regeneration by his Spirit Thirdly I note that here he is called our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall our Father in respect of eternall blessings Now vnto God euen our Father for both euen for all be praise for euermore that is throughout all ages from generation to generation that as his mercies endure for euer so his name may be blessed and praised for euer Whence I obserue that alwaies in all things God euen our Father is to be praised write we or speake we remember we or mention we temporall blessings or spirituall graces still he is to be praised And the reason is For of him and through him and for him are all things In all things therefore let vs glorifie God through Iesus Christ let vs alwaies haue that song in our mouthes Apoc. 7.12 Praise and glorie and thanks and honour and power and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his doing and the continuance of this worke is his doing Vnto him therefore euen God our Father be praise for euermore Amen LECTVRE XCV PHILIP 4. Verse 20. Vnto God euen our Father be praise for euermore Salute all the Saints in Christ Iesus The brethren which are with me c. NOthing being needful to be spoken touching the coherence of these words with the former for the better vnderstanding of these I will also omit the repetition of what was spoken the last day and trust vnto your faithfull remembrance the rather for that my desire is at this time to conclud my obseruations vpon this conclusion of the Apostle In these words therefore now read we haue the conclusion of this whole Epistle Where first he concludeth the Epistle with praise and thanksgiuing vnto the Lord. Secondly he addeth as his manner is certaine salutations First for conclusion of the Epistle he saith Vnto God euen our Father c. or vnto our God and our Father referring our vnto both as vsually it is wont Where first I note vnto whom all praise is due euen vnto God our Father our God and our Father And here by the way first I note that the Apostle saith Vnto our God In the former verse he said my God now he saith our God So that howsoeuer more scruple be made about the one then about the other speech the one being vsed and approued by all the other being scorned and reproued by many yet ye see there is warrant for both and as the occasions are so we may vse this or that speech vnles we will take vpon vs either to censure the Apostle for vsing as well the one as the other or thinke that the Apostles example may not be our warrant to vse as well the one as the other It is as I told you the last day the policie of the Diuell to the end that he may stay men from this boldnesse and confidence and neare approch vnto God as to
ten for one that neuer praise the Lord for his mercies May not the Lord now take vp the complaint of Malachie and say A sonne honoreth his father and a seruant his maister If I then be a Father where is mine honour And if I be a Maister where is my feare May he not say An holy nation worshippeth their God and good children honour their father If I then be your God where is my worship If I be your Father where is mine honour I doubt not but there are who with the Prophet say Thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But is it one of ten Nay might we not go into a citie and with Abraham beginne at fiftie and come downe to ten and yet not finde ten such there We haue certaine words of course which we vse as to say God be blessed God be praised I thanke God I praise God but commonly they come but from the lippes It is not with vs as it was with Marie that we can say My soule doth magnifie the Lord Luke 1.46 and my spirit reioyceth in God my Sauiour For though we blesse God with our mouthes yet do we dishonour him in the wayes of our liues If ye say with them in Malachie Mal. 1.9 Wherein haue we despised thy name wherein haue we dishonoured our God I tell you in that ye haue profaned his holy Sabboths And if ye say vnto me Wherein haue we profaned them I tell you out of the Prophet In that therein ye haue done your owne wil and not the wil of the Lord For not to speake of your absenting of your selues some of you from your Churches on that day when ye should come thither as it were to his Schoole there to heare his voice to learne his most holie will and to be instructed in the things that belong vnto our peace not to speake of your fruitlesse and vnnecessarie talking on that day in your houses or at your doores or as ye walke abroad when ye should either meditate with your selues or conferre with others of the things that ye haue heard at the Church out of the word not to speake of your running vp and downe with your wares of your selling of your wares euen in open shop and of doing the workes of your calling on the Sabboth day when ye should be either preparing your selues in all holie reuerence to the hearing of the word or else be present in the congregation at the hearing of the word or else be meditating or conferring of the things that ye haue heard not I say to speake of these and many such like things whereby the Lord his Sabboths are profaned in that your owne wil is onely done and the Lord his wil neglected what wil ye say vnto piping and dancing and drinking and lording and ladying and may-gaming on that day Is this the Lord his will or is it your owne will Nay is it not to oppose your selues against his will He requires of you on that day to do his will and not your owne will but ye do your owne will and not his will Can ye pleade ignorance in this behalfe Nay ye haue bin taught what is his will for this day and that this is not his will but as much repugnant to his will almost as can be And therefore is your sinne the greater because being taught in these things ye haue refused to hearken and to obey and chosen rather to follow the wayes of your owne heart O but ye tooke onelie the euening vnto these delights Yea but the euening is a part of the Lords day wherein he looketh to be serued as well as ye looke to be serued by your seruants on the working daies in the euening The whole day is to be consecrated vnto the Lord so that that whole day we ought to employ either in an holie preparation to his seruice or in hearing or reading or meditating or conferring of the holie word of God and not otherwise What no honest recreations and delights lawfull on that day First these whereof we now speake are not such but vnhonest and vngodly Secondly for those that are such it is doubted whether they be lawfull on that day For if worldly but necessarie duties be forbidden when we should attend on the Lords worke because we cannot be wholly occupied in both much more things which seeme but for pleasure are then to be abandoned Beloued being occasioned at this time to speake of our dishonouring of God whom we ought to praise and honour alwayes and in all things I haue instanced onely in this one point of our dishonouring of God both because the profanation of the Sabboth is one of the greatest dishonours of God and one wherein we too too much and too too grossely offend Nehe. 13.18 Did not your fathers said Nehemiah to the rulers of Iudah breake the Sabboth and our God brought all this plague vpon vs and vpon this citie yet ye increase the wrath vpon Israel by breaking the Sabboth Consider your owne waies in your hearts and be thinke your selues well whether amongst other our sins the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vppon Israel by breaking his Sabboth Marke well what I say and the Lord giue you a right vnderstanding in all things The Lord is alwayes and in all things to be honoured and praised Let vs not in this or any other thing dishonour his holy Name Let vs in all things glorifie God through Iesus Christ and let vs alwayes haue that Song in our mouthes Praise and glorie and honour and thankes and power Apoc. 7.12 and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise God euen our Father for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his worke and the continuance of it is his worke vnto him therefore euen God our Father be praise for euermore Amen Salute all the Saints c. Now in the end of this Epistle the Apostle addeth salutations from himselfe and others vnto the Philippians which manner also he vseth almost in the end of all his Epistles And first he remembreth his owne salutations vnto them saying Salute all the Saints c. Secondly he remembreth the salutations of his brethren and fellow labourers in the Gospell vnto them saying The brethren c. Thirdly he remembreth the salutations of all the rest of the Saints that were at Rome vnto them saying All the Saints c. Lastly he shutteth vp all and sealeth as it were his letter with that vsuall prayer which he vseth both in the beginning and in the end of all
in the end of his Letters and Epistles he should so be censured and traduced as now those are that therein follow his example The second thing which hence I obserue is that as all Christians generally so all Ministers of the Gospell in particular should write and speake vnto and account one of an other as brethren For as this is true in generall that we haue all one God for our Father that we are all begotten by the immortall seede of one God in one wombe of the Church that we are all baptized into one bodie and haue bene all made to drinke into one spirit that we are all adopted vnto the same inheritance by the same Spirit through Iesus Christ and therefore are all brethren in Christ Iesus so is it also true in all the Ministers of the Gospell of Christ Iesus that we all build the same house we all preach the same Gospell we are all called to the dispensation of the same mysteries we all seeke the glorie of the same kingdome and we are all shepheards and bishops vnder the chiefe Shepheard and Bishop of our soules Christ Iesus Howsoeuer therefore in degree we go one before another yet should we vse and intreate one another as brethren A good note as for all Christians in generall so for such in the Ministerie as in gifts or degree are before others of their calling A better example then this of the Apostle they cannot follow to be so affectioned towards their inferiors as it appeareth our Apostle was and in all kindnesse to intreate as brethren them that labour with them in the Gospel as it appeareth our Apostle did It followeth All the Saints c. Here he remembreth the salutations of all the rest of the Saints that were at Rome vnto them All the Saints salute you to wit all the rest of the Saints that labour not in the Gospel and most of all they which are of Caesars houshold he vnderstandeth some of Neroes Court which did embrace the truth Which salutation the Apostle no doubt addeth for the ioy and comfort of the Philippians that when they should heare that not only all the Saints at Rome saluted them but the some of the Emperours Court which had embraced the truth saluted them yea and were as forward as the best in saluting them Whence I obserue that the Lord in mercie sometimes in the Courts of wicked Princes raiseth vp faithfull children vnto Abraham and causeth his truth to be loued and embraced and professed euen of their Courtiers What a cruell tyrant and wicked persecutor of Christians Nero was the Ecclesiasticall stories mention He was the beginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church and grew to such a thirsting after bloud that not onely Paul and Peter and many other Christians but his greatest familiars his dearest friends his nearest kinred his brethren his mother his wife were slaine by his most cruell tyranny Yet euen in this cruell tyrants Court the Lord had some that feared him and fauoured the truth Such a one was Ioseph in Pharaoh his Court Ionathan in Saules Court Obadiah in Ahabs Court and Ebedmelech in Zedekiahs Court. And such is his mercie that he will such is his power that he can and such his goodnesse that he doth cause light to shine out of darkenesse and beget children in the faith where the truth is most oppugned Which may teach vs many good lessons As first not to despaire but that where the truth is most oppugned there the Lord hath some that feare him and worship him in truth No place more vnlike to haue friends vnto the truth then Nero his Court and yet there were such And therefore we may hope that euen there where Antichrist vsurpeth his tyrannâ—e the Lord hath his children which bow not the knee to Baall Onely we are to acknowledge the glorious mercie and power of the Lord therein that so wonderfully dealeth for his children and prouideth for his owne glory Secondly this may serue to condemne vs of great backwardlinesse in a Christian resolution of a religious profession In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus There the same Paul in prison and many continually butchered and killed for a good profession yet there were such as embraced the truth in their hearts and professed it with their mouthes And how shall not this condemne our irresolute resolution of a religious profession We are in no perill of death or of bonds or imprisonment for making a bold profession of Christian religion Nay it is our honour with our most gracious Prince constantly to maintaine the truth against errour and superstition And yet so cold are we a great many of vs in religion as that a man cannot tell what we are Papists or Protestants and so frozen as that a man would take a many of vs rather to be enemies then friends vnto religion Either we are afraid and dare not make that profession which we should for feare of a day or else to serue the time we make shew of one and are indeed another and so cannot make a good profession Howsoeuer it be so it is that many of vs are of no resolution in religion Well it should not be so but though we were in Nero his Court we should make a good profession and though there were no way for vs but to be cast into the hote fierie fornace yet should we with the three children protest Dan. 3.18 We will not serue thy gods nor worship thy golden image which thou hast made and set vp The grace c. In these words the Apostle shutteth vp all and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles Where ye see the thing which he wisheth them is grace which when he calleth The grace of our Lord Iesus Christ he therein noteth whence it is deriued vnto his children By grace he vnderstandeth both the first and second grace both the free fauour of God which is the fountaine of all good things and the good things themselues which flow from that fountaine Now this is called the grace of our Lord Iesus Christ because it is deriued from God by him vnto his children by him I say euen by our Lord vnto whom al power is giuen both in heauen and in earth by our Lord Iesus that saueth his people from their sinnes by our Lord Iesus Christ annointed a King to defend vs a Prophet to teach vs a Priest to offer vp a sacrifice for our sinnes So that the Apostles praier here for the Philippians is ye see that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church may be with them all to fill them with all goodnesse Would ye then know how to pray for all good either vnto Gods Church or any of Gods children Learne of our Apostle and pray that the grace of our Lord Iesus Christ may be with them For herein ye pray both for all spirituall grace in heauenly things vnto them and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children being all couched in this The grace of our Lord Iesus Christ Againe would ye know by whom all grace is deriued vnto vs be it spirituall grace or temporall blessing the grace of God whereby he loueth vs or the grace of God whereby his loue is made knowne vnto vs Learne of our Apostle it is by our Lord Iesus Christ for therefore is it called the grace of our Lord Iesus Christ because it is deriued by him vnto vs he hauing reconciled vs vnto God and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord let vs alwaies in all things glorifie the name of Christ Iesus and as by him we haue all things so let vs do all things to his glorie Laus omnis soli Deo FINIS
to lay them out then to our masters aduantage let vs alwaies in all th ngs seeke the honor and glory of Christ Iesus and let vs not dare to seeke out owne ease or pleasure or profit or honor more then the things of Christ Iesus let our ministration which we haue receiued of our master Christ Iesus be most precious in our eyes and let not our liues be deare vnto vs to spend them in his seruice Thus indeed shall we be rightly entituled vnto the seruants of Christ Iesus in respect of our ministery and thus shall we well discharge that duty whereof this title may sufficiently remember vs. The second thing which I obserue from this title wherevnto Paul and Timothy are entituled is the great honor and dignitie vouchsafed vnto the ministers of the gospell of Christ Iesus For what greater honor and dignity then this to be the seruants of Christ Iesus the Sauiour of the world the mighty God the King of glory the prince of peace the great bishop of our soules the euerlasting high priest of our profession and that in that seruice to beare his name before the Kings and Princes and great men of the earth to be his Ambassadors to declare his will vnto his people to be his stewards to giue euery man their portion of meat in due season Let a man saith the Apostle 1 Cor. 4.1 so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And how can a man be better esteemed then if he be so thought of Againe we saith the Apostle are ambassadors for Christ What for Christ what honor is this 2 Cor. 5.20 To be Ambassadors for a mortall Prince is such an honor as not many great men are vouchsafed vnto What honor then is it to bee ambassadors for Christ the King of Kings and Lord of Lords which all the ministers of the gospell are And when the Lord told Ananias that Paul was a chosen vessell vnto him Act. 9.15 to beare his name before the Gentiles and Kings and children of Israel in effect he told him that he had called him vnto the greatest honor among the sonnes of men And yet this is the honor of all them that serue him in the ministerie of the gospell Which honor if he knew that will needs be the vicar of Christ on earth then why doth he not rest satisfied with this honor to be the seruant of Iesus Christ in the ministery of the gospell of Iesus Christ but he must be the supreme head ouer all persons vpon earth so that Kings and Princes must lay downe their Crownes at his feete and be deposed and disposed of at his pleasure Howsoeuer he know it or know it not if it be knowne amongst vs why is it that we are made as the filth of the world and the off-scowring of all things The calling of a Minister what more base and contemptible amongst men and yet what calling indeed more high and honorable Whose person more maligned and disgraced then the person of the Minister and yet whose more to be reuerenced and countenanced Well howsoeuer commonly we be thought of we are the seruants of Iesus Christ in the ministery of the gospell for your sakes and as though God did beseech you through vs we pray you in Christs steed that yee be reconciled vnto God And howsoeuer yee thinke of vs yet thinke as yee ought of the word of your saluation which we bring vnto you and receiue it from vs not as the word of man but as it is indeede the word of God which is able to make you wise vnto saluation The fourth thing which I note is in the persons of them whom he saluteth and vnto whom he writeth The persons generally are all the saints in Christ Iesus which are at Philippi euen the whole Church of Philippi so many as were baptized into Christ Iesus Whence I obserue what ought to be the studie euen of the whole Church militant which is to be saints in Christ Iesus that such as they are in outward profession such they may bee in truth and in deed through the power of the of the spirit of sanctification in the inner man Now we are so many as are baptized into the name of Christ Iesus by an outward profession saints and holy our baptisme so witnessing our holy profession as circumcision did the Iewes It is then another holinesse wherevnto we are to giue all diligence then this sacramentall holinesse euen an inherent holinesse that being sanctified throughout both in our soules and in our bodies we may be blamelesse vnto the comming of our Lord Iesus Christ We must studie to be holy in all manner of conversation euen as he which hath called vs is holy denying vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world And here vnto we doe binde our selues as it were by solemne vow and obligation in the presence of the Church when we are sacramentally sanctified by baptisme promising there to forsake the deuill and all his workes constantly to beleeue Gods holy word and obediently to keepe his commandments So that thenceforth as the Apostle often exhorteth we should walke not after the flesh but after the spirit we should crucifie the flesh with the affections and the lusts and walke in the spirit in newnesse of life we should cast off the old man which is corrupt through the deceiuable lusts and put on the new man which after God is created in righteousnes and true holinesse in a word we should die vnto sinne and liue vnto God Otherwise how is our baptisme the washing of the new birth vnto vs and the renuing of the Holy Ghost Sacramentally it is but effectually it is not vnlesse by the power of the spirit of sanctification the body of sinne be destroyed in vs that it may not reigne in vs and the life of God be renued in vs that we may liue vnto God in Iesus Christ our Lord. Neither doth it indeed at all profit vs to be sealed outwardly with the seale of an holy profession vnlesse by the power of the spirit we be sanctified in the inner man to lead our liues in all godlinesse and holinesse for vnto these onely Christ Iesus is made of God wisdome and righteousnes and sanctification and redemption and these onely are made partakers of that imputed holines which properly is in Christ Iesus and is imputed vnto them which are in Christ Iesus And this is it which indeed makes vs holy and saints in Christ Iesus Our inherent holinesse is vtterly vnperfit full of vnholinesse and all shall be perfit in the heauens Yet is it so accepted with God thorow Iesus Christ our Lord that hauing it his is imputed vnto vs whereby we are made Saints in Christ Iesus So that if as we are called and as by outward profession through baptisme we are Saints in Christ Iesus so we will truly be Saints in
we are iustified before God Thirdly let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righteousnesse Do they proceed from a true and liuely faith in Christ Iesus Is the fountaine pure whence they spring and their end good whereunto they tend Then bee bolde they are good workes Otherwise if there bee no such warrant for them seeme they neuer so good yet they are not good Examine but our works according to this rule and surely we will not all of vs be found full of good workes The third thing which here I note is that the Apostle saith that these fruites of righteousnesse wherewith hee would haue the Philippians filled are by Iesus Christ Whence I obserue the Author of euery good worke in vs and that is Christ Iesus by the grace of his holy spirit 2 Cor. 3.5 for as the Apostle saith We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Now if of our selues we be not sufficient to thinke a good thought but that must onely be suggested by Gods spirit then how shall wee bee sufficient of our selues to doe any thing that is good Nay our Apostle tels vs in the next Chapter 13. that it is God which workes in vs both the will and the deed euen of his good pleasure Neither thought of the heart nor affection of the will nor worke of the hand but if it be good it is by the operation of the holy spirit in vs. Nay take an argument euen from hence Good workes they are the fruites of righteousnesse Now doth the fruite of a tree bud or grow by the labour or skill of man Nay hee planteth and watereth but God onely giues the fruite in due season Right so it is not in man to doe that is good but if he doe that is good it is of God Worke of himselfe he may and to worke that which is euill hee is too proane of himselfe but if he worke any thinke that is acceptable vnto God it is wholly by the spirit of God And why That God may be all in all and that he may haue the glorie of all Let this sufficiently warne vs to beware of them and arme vs against them that would perswade vs that wee are able of our selues to doe that is good at least if wee be holpen by grace If wee thinke or will or doe any thing that is good whatsoeuer fruite of righteousnesse it is that is in vs it is by Iesus Christ not of our selues for then we had wherein to reioyce in our selues but only of his good pleasure that by his good spirit worketh it in vs. This our Apostle telleth vs and this wee learne from him and if any man preach vnto vs or teach vs otherwise then this that wee haue receaued let him bee accursed Secondly let this teach vs vnto whome all praise is â—ue for whatsoeuer good is in vs. Whatsoeuer good is â—n vs it is by Iesus Christ So that our song is alwaies to â—e as the song of the Angels in the Apocalips Praise Apoc. 5.13 and honour and glorie and power be vnto him that sitteth vpon the â—hrone and to the lambe for euermore His name is to bee blessed and the power of his spirit is to bee acknowledged in whatsoeuer good in whatsoeuer good worke is wrought in vs. The last thing which here I note is touching the end of good workes which as they are by Iesus Christ as the author and worker of them in vs so they are to be done to the glorie and praise of his name Whence I obserue vnto what end our workes must be done if they be good and that is vnto the glorie and praise of God Ye know that of the Apostle where hee saith Whether yee eate 1 Cor. 10.31 or drinke or whatsoeuer ye doe doe all to the glorie of God As also that of our Sauiour where he saith Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And that of Peter 1 Pet. 2.12 where he saith Haue your conuersation honest amoÌ„g the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation By which and many other places which might be alleaged to this purpose it appeareth that the end whereunto our workes if they bee good must bee referred must be the glorie and praise of God that thereby he may be glorified both by vs and by others which see our good workes Here then first we learne not to credite any that shall tell vs that any action of any vnregenerate man can be good For what is the end of such men in their actions Is it the praise and glorie of God Nay it is their owne praise and the praise of men which they seeke after in all the most glorious things that they doe But hence wee learne that so our workes are good works if they be by Iesus Christ vnto the glorie and praise of God Secondly hence we learne that the end of our good workes is not to be that thereby we may merite heauen but that thereby God may bee glorified Nay if our workes bee thereby to merite heauen they cannot be to the glorie and praise of God For how much so euer is giuen to merite so much is taken from the glorie of God Either therefore we must renounce all merite or else whatsoeuer we say our workes are not to the glorie of God Thirdly this teacheth vs whatsoeuer we doe to do it to the honour and praise of God Let this therefore bee our end in all that euer wee doe that thereby God may be glorified and let vs know that so onely that which we doe is good if we do it to this end LECTVRE XIII PHILIP I. Verse 12. I would yee vnderstood brethren that the things which haue come vnto me are turned rather to the furthering of the Gospell 13. So that my bands in Christ are famous throughout all the iudgment hall in all other places 14. Insomuch that many of the brethren in the Lord are boldened through my band and dare more frankly speake the word WE haue spoken of the Apostles exordium or entrance to his Epistle and therein of such things as whereby he testified his loue towards the Philippians thereby to winne their attention vnto him and likewise of such obseruations as that scripture offered together with such vses and instructions thence as seemed most behouefull for 〈◊〉 Now in the rest of this chapter is set downe the Apoâ—â—les narration Wherein first he tells them of his preâ—â—nt state how at this present when he wrote vnto them â—atters stood with him and this he doth from vers 12. 〈◊〉 19. Secondly hee tells them for hereafter what his â—ope is namely that
on life for the loue of any earthly thing whatsoeuer neither let vs wish death for any thing of this life which wee want or for any crosse of this life which we suffer but let vs be indifferent vnto either as either may make for the glorie of Christ Iesus Let the glorie of Christ Iesus be all the vantage and gaine that wee make reckoning vpon either in life or in death and let it be â—â—â—h a vantage and gaine vnto vs if he be glorified in vs â—â—â—t we make no reckoning of it whether it be by our life â—â—y our death so that he be glorified in vs. Let his glory â—our glory his kingdome our kingdome and so let life â—eath be welcome vnto vs as thereby glory is gained vnâ—â— Christ Iesus Let vs set this downe with our selues to gloâ—â—e Christ Iesus in our mortall bodies and let vs not care â—â—ether it be by life or by death and that vpon this reckoâ—â—â—g that Christ is vnto vs in life and death aduantage Now to descend vnto the particulars the second thing â—â—ich here I note is that the Apostle saith that Christ is vnto 〈◊〉 in life aduantage Whereby he meaneth that if he liue â—â—d through life glorifie God in his bodie by preaching the â—â—spell of Christ Iesus and walking in his waies euen this â—â—rifying of Christ in his bodie by his life is vnto him adâ—â—ntage euen such an aduantage as that this only he counâ—â—â— his life if he glorifie God in this life Whence I obserue â—â—at vnto a Christian should be the greatest gaine of his 〈◊〉 which he should seeke and whereunto he should bend â—â—â—selfe in his whole life and that is the glory of Christ Ieâ—â—â— by a faithfull walking in the waies of his calling and by â—â—uiding for things honest before the Lord and before all â—â—â—n The glorifying of Christ in his bodie by liuing to his â—â—â—ry should seeme such a gaine vnto him as that all other â—â—â—ngs in his life should seeme but losse vnto him Whereâ—â—on it is that the Prophets so often remember vs that we â—â—re created formed and made for the Lord his glory Esay 43.7 â—â—â—t our blessed Sauiour exhorteth vs saying Mat. 5.16 Let your light 〈◊〉 shine before men that they may see your good works glorifie â—â—r father which is in heauen that our holy Apostle likeâ—â—se exhorteth vs saying Whether yee eat or drinke 1 Cor. 10.31 or whatâ—â—uer yee doe doe all to the glory of God Which places shew â—â—ainely thus much that the thing which wee are to seeke â—â—d whereunto we are to bend our selues in our whole life 〈◊〉 â—he glory of God euen that he may be glorified in our â—ortall bodies And the reasons are cleare for first the end wherefore we were created and made was as euen now we heard out of the Prophet the glorie of God that hee might shew his glory in vs and that we againe might glorifie him in the land of the liuing Secondly wee are not our owne but wee are bought for a price and therefore as the Apostle maketh the argument 1 Cor. 6.20 we must glorifie God euen him whose we are in our bodies and in our spirits henceforth we must not liue vnto our selues but vnto him and his glorie That dyed for our sinnes and rose againe for our iustification Gods glorie that must bee the bent of our whole life and the vantage that we must seeke while we are at home in the body Now if yee aske how we are to glorifie God in our life I answer by walking faithfully in the waies of our calling whatsoeuer our calling be by keeping our vessels holy vnto the Lord and pure from all filthinesse of corruption by conforming our wills in all obedience vnto his will and by liuing soberly and righteously and godly in this present world All which our Apostle comprehendeth in a conuersation 1 Pet. 2.12 which becommeth the gospel of Christ And Peter in an honest conuersation where he saith Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of visitation That God may be glorified by vs this is a poynt which we must looke vnto And how may this be by hauing our conuersation honest that is by so walking and liuing as before was mentioned This then should teach vs so to looke vnto our wayes in our whole life that in nothing the Lord be dishonoured by vs. For if the glorie of God should be vnto vs the greatest gaine of our life while we liue herein the body then should we in all things seeke it and by no meanes doe any thing which may be to the impairing of it But doe wee in our whole life seeke the glory of our God as our greatest gaine Doe wee in nothing dishonour our God throughout our whole life If euery man should but looke how faithfully he walketh in the waies of his calling the minister the Lawyer the Physition the Souldier the Tradesman the Merchant the Countrie-man how carefull each of them in their calling are that God may be glorified by them if euery man shall but looke how watchfull he is ouer his owne body that it be not defiled with the corruptions which are in the world through lust what a conscience he maketh of all his waies that they bee framed in all obedience vnto Gods will and how desirous he is to leade a sober a righteous and a godly life in this present world if I say euery man shall but looke into himselfe and search and see how the case standeth with him touching each of these things each man shal finde in himselfe so many things whereby God is dishonoured as that I neede not to presse them to the shame of all that heare them Beloued the thing is too lamentable and too true if we will confesse a truth that whom in our whole life by all meanes we should glorifie against him our whole life is a continuall rebellion For what sin is it whereof if we dulie examine our selues we may not finde our selues guilty Looke vnto the first table Doe wee not trust vnto vncertaine riches and giue much honour to others which is due vnto God alone and so make other Gods vnto our selues besides him Doe not many in the worship of God vse superstitious rites and will-worships which God neuer commanded and so sinne against the second Commandement Doe wee not often abuse the name of God in periuries in blasphemous oaths in speaking of him lightly and vnreuerently and so take his name in vaine Doe wee not prophane the holy Sabbath many of vs with bodily labour on that day many with riotous banquetting on that day many with vnlawfull gaming on that day and most of vs with neglect of such holy duties as on that day were to be performed Looke also vnto the second Table Doe we not neglect nay
to be separated from Christ for their sakes Hee saw and knew what was best for himselfe euen that he should abide in the vine whereinto he was ingrafted Yet as a man forgetting or not regarding that which was best for himself he lookt so much vnto the good of his brethren that hee brake out and said Rom. 9.3 I would wish my selfe separated from Christ for my brethren that are my kinsmen according to the flesh And so should it be euen with all of vs wee should not alwaies looke what is best for our selues but also what is most meete and needfull for Gods glory And though as we heard before it were farre better for vs to bee loosed and to be with Christ in respect of our selues then liue in the body yet are we also to looke what is more needfull for Gods glorie and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body Good for the Church and good for the common-wealth it would bee if men could thus frame their desires not alwaies to runne vpon that which is best for themselues but that which is most for Gods glory and for the good of our brethren For why is it that in Church and in Common-weale things are so farre amisse as they are Wee complaine much and ô things were neuer so badde neuer so much amisse in Church or in Common-weale And where is the cause Euen within our selues Few such parents as was Abraham few such magistrates as was Moses few such ministers as was Paul that so bridle their desires that they preferre Gods glory and the publike good before their owne good The minister now can see and say this were more needfull for the Church but this is better for me more ease for me more commodious for me more pleasant vnto me and blame me not if I most respect that which is best for my selfe indeed the worst for himselfe but the best in his corrupt account The magistrate likewise now can say this and this indeed were best of all for the common good neuerthelesse this is better for mee and neere is my coate but neerer is my shirt and I count him a very foole that is not chiefely wise for himselfe Parents likewise now can say to bestow some of my goods and substance thus and thus were most indeed for Gods glory and for the good of many of Gods children neuerthelesse is more needfull for my children and no man may blame mee if they be the dearest vnto mee if what I haue I keepe for them And thus our desires are carried cleane otherwise then were our Apostles He much desired his owne priuate good but more the glorie of God and the good of others We much desire the glory of God and the good of others shall I say so I wish it might be truely said of many mo that it is but be it so we much desire the glorie of God and the good of others but more our owne priuate good more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended Minister and Magistrate and all of vs must reforme our desires Howsoeuer this or that were best for the Minister in respect of himselfe yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church and set his desires vpon that Howsoeuer this or that were best for the Magistrate in respect of himselfe yet must hee looke vnto that which is more needfull for Gods glorie and the good of the Common-weale and set his desires vpon that Howsoeuer this or that might be best of all for vs in respect of our selues yet if another thing be more needefull for Gods glorie and the good of others we must looke vnto that and set our desires on that Phil. 2.4 Looke not euery man saith our Apostle on his owne things but euery man also on the things of other men Let vs beloued both Minister and Magistrate and all of vs thus doe and whatsoeuer is most for Gods glorie and for the good of his Church let vs most set our desires on that LECTVRE XX. PHILIP 1. Verse 24. Neuerthelesse to abide in the flesh is more needfull for you 25. And this I am sure of that I shall abide and with you all continue for the furtherance and ioy of your faith 26. That you may more abundantly reioyce in Iesus Christ for me by my comming to you againe ANother thing yet there is which here is to be noted and that is that the Apostle saith that it is more needefull for the Philippians that he liue longer then that hee bee loosed Whence I obserue that the long life of the faith full Pastor is very needefull for the Church and the blessing of God vpon it A plaine proofe whereof we haue in the example of Iehoida touching whom it is said 2 Cron. 24.2.17 That Ioash did vprightly in the fight of the Lord all the dayes of Iehoiada the Priest But after the death of Iehoiada came the Princes of Iudah and did reuerence to the King and the King hearkened vnto them and they left the house of the God of their Fathers and serued groues and idols What a blessing of the Lord was here vpon Ioash the King of Iudah and vpon all Iudah by the life of Iehoiada the Priest So long as hee liued Ioash did that which was good in the sight of the Lord and Iudah walked in the waies of the Lord but when hee was dead then Ioash the King and Iudah with him reuolted from the true seruice of the Lord and fell vnto idolatry And therefore the Lord purposing to visite the iniquities of Iudah Psay 3 2. and Hierusalem vpon them threateneth to take away from them the Iudge and the Prophet that is the Magistrate and the Minister as if he should haue said that he would roote out all ciuill gouernment and all ecclesiasticall discipline from amongst them and bring an vtter confusion and desolation vpon them Is it then a plague of GOD vpon a land to take away their Prophets and their Teachers And is it a visitation of the peoples sinnes vpon them By this then ye see that the continuance of the Pastors life among the people is the blessing of the Lord vpon the people I meane the continuance of the good and faithfull Pastors life For otherwise if the Pastor be an idle sheepe-heard one that despiseth his flocke one that cannot or will not feed the tender Lambes of Christ Iesus leade them forth vnto greene pastures and vnto the soft running waters then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard to cut him off from feeding his people And therfore the Lord promising in mercie to visite his dispersed flocke speaketh thus vnto them by his Prophet Behold Ezec. 34.10 I come against
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
once grow to that that they take a delight and pleasure in crossing and thwarting other men and in opposing themselues vnto whatsoeuer they say be the thing neuer so cleere neuer so true how can they as becommeth Christian be of one accord with others Nay how can it bee but that such opposition and contradiction should breed great discord and dissension Pro. 26.21 It is one of Salomons Prouerbs As the cole maketh burning coles and wood a fire so the contentions man iâ— apt to kindle strife Whence it is cleere that contention is as fit to stirre vp strife as cole and wood to make a fire Looke into the Church The schismes and heresies the broiles and stirres wherewith the Church at all times is troubled whence are they Are they not commonly from men of contentious humours which take a pleasure in dissenting from the rest of the Church and in maintaining new and quaint opinions by the sharpnesse of their wits Arrius Nestorius Macedoniâ—â— and many other the like by whose heresies the Church hath heretofore beene troubled were they not such men And what are they that endanger the peace of the Church in our day Are they not such men Againe looke into the Common-wealth The diuisions and discords the tumults and brabbles wherewith all societies and bodies are troubled whence are they Are they not commonly from contentious men which loue to say and doe otherwise than the rest Experience hath so tried it that it will not be denied So that ye see there is great reason of abandoning al contentions among Christians that nothing be done through contention amongst them What then May nothing be done through contention If 400. false Prophets counsell Ahab to goe to warre 2 Chro. 18. may not Michaiah set himselfe against them all and tell Ahab that if he goe Ier. 15.10 he shall fall there May not Ieremie contend and striue euen with the whole earth as himselfe witnesseth that he did Indeed if Michaiah or Ieremie doe so they shall bee counted contentious men for their paines insomuch that Ieremie shall crie out and say Woe is mee my mother that thou hast borne me a contentious man and a man that striueth with the whole earth for so he was accounted And so our whole Church for dissenting from the Romish Church wee are counted schismaticall hereticall contentious men But ye must know that there is a great difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt a due examination and a peruerse opposition betwixt dissenting â—rom others and a delight to dissent from others betwixt disâ—enting from others to maintaine a truth and a dissenting â—rom others only to contradict whether the thing bee true or â—alse Wee may not as our Apostle here saith doe any thing â—hrough contention but wee may and must duly examine â—hings that are called into question Wee may not take a deâ—ight in dissenting from others but wee may dissent from â—thers wee may not dissent from others only to contradict â—hether the thing be true or false but wee may and must disâ—ent from others to stand for the truth Let it be proued then â—hat Michaiah dissented from the 400. false Prophets onely â—pon a humour to contradict them or that Ieremie stroue â—ith the whole earth vpon a delight to set himselfe against all men and then let it be said that they were contentious men â—ndeed And let it be proued that wee generally in dissenting â—rom the Romish Church doe it vpon a delight and pleasure â—hat wee take to make a peruerse opposition and then let it be â—aid that wee are contentious men indeed Otherwise in vaine â—s it said that either those Prophets did or that wee in the geâ—erall or in the particular doe any thing in these matters â—hrough contention To know then whether any thing be done through conâ—ention these two rules are necessary 1. Is it done vpon a â—umour and delight to contradict whether it bee true or â—alse Then is it done through contention 2. When the â—ruth is manifested is the opposition still maintained Then â—s it done through contention Otherwise if wee dissent from others at the first and afterwards when the truth is manifeâ—ted yeeld vnto the truth as often it falleth out when there â—s dissenting through ignorance or if wee dissent from others â—n the things wherein they dissent from the cleere truth onely for the truths sake wherein wee desire that they would agree with vs that which wee doe can no way be said to hee done â—hrough contention for thus wee may doe many things but nothing may be done through contention Now I wish wee were all of vs as farre from being contentious as wee are euery one of vs loth to be called contentions and that both Church and Common-weale were as free from the thing as the name is odious in both Euery man more ready than other to post the name off from himselfe and none so ready to abiure that hee takes any delight in dissenting from other men as he that is most contentious of alâ— None will be contentious and yet both Church and Common-weale groane vnder the burden of contentious men Iâ— our Church what Cockatrice egges be now a hatching what out-worne errors of Pelagianisme be now a broaching Libertie of will vniuersalitie of grace saluation of all men and other like damnable errours must now be set on foot againe though the whole Church bee set on fire therewith And by whom but by contentious men which cannot abide to agree with the Church in the receiued truth but in a conceit of themselues and pride of their owne wits must run out from the rest and haue a conceit beyond the rest In the Common-weale likewise what siding and factioning what garboiles and diuisions in euery Company and Societie in euery Incorporation and Body And by whom but by contentious men which because they will bee aboue also then wiâ—â— not agree with any others The truth is that whereas nothing should be done through contention nothing almost is done but through contention And yet euery man will wash hiâ— hands of contention But it is but as Pilate washed his hands of the innocent bloud when as his fingers dropped with the bloud of that iust one And as well might Arrius Nestorâ—â— Macedonius and other like Arch-heretikes wash their hands as many in our day can wash their hands of contention Well wee see the Apostle would haue vs to doe nothing through contention Let vs hearken vnto the Apostle and let vs take heed of taking a delight in dissenting from others and being alwayes ad oppositum Another fault likewise it seemeth there was amongst the Philippians which the Apostle would haue repressed and that was vaine-glory a vaine affectation of glory which is when vaine men to get themselues glory single themselues in some vanitie from the rest Now the Apostle would haue nothing done amongst them thorow vaine-glory he would haue none â—f
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
were â—nder the law and as the same Apostle saith to the Romanes Rom. 8.4 That the righteousnesse of the law might be fulfilled in vs. Seeing â—hen it was for vs that Christ was humbled and that hee was obedient vnto the law and vnto the death great reason it is â—hat his humility and obedience should be a sufficient motiue to perswade vs vnto humilitie and obedience in the whole course of our life Should it bee my brethren a sufficient motiue vnto vs and why is it not Why it is not I know not but that it is not euery man seeth it Our high concâ—â—â—â—â— our selues whether it be of our wisedome or of our riche or of our honour our contentions and vaine-glory our delight in our owne waies and our neglect to walk in the waieâ— of the Lord these and the like testifie vnto our faces that Christ his humility and obedience little preuaile with vaâ—â— perswade vs vnto these holy duties O my brethren let this be an healing of our errour So often as wee heare or read that Christ thus humbled himselfe for vs that he became man for vs that he bare our infirmities that he was led as a sheepe vâ— to the slaughter for vs that he made his soule an offering for our sinne and that he made his graue with the wicked in his death for vs let these be so many remembrancers vnto vs to plucke downe our proud peacockes feathers to put away wrath contention pride vaine-glory and in all meeknesse of minde to submit our selues one vnto an other and all of vâ— vnto our God So often as we heare or read that Christ became obedient vnto his Father in all things that the law required of him that he fulfilled all righteousnesse and neuer gaue ouer to doe the will of his Father till hee had tasted and drunke of deaths cuppe and all for vs let this suffice to slâ—â— vs vp to walke in all dutifull obedience vnto our heauenly Fathers will Yea let vs thus hereupon resolue with our selues and say vnto our owne soules hath the sonne of God my Christ and my God vouchsafed to descend from his high throne of glory to be clothed with my flesh and my skinne to suffer hunger cold pouerty and manifold tentations for mee to be slaundered reuiled buffeted spit vpon condemned nailed on the crosse and to be buried for me and shall beare my selfe aboue my brethren shall I walke with a stâ—â—â— necke and disdaine my inferiors or shall I not make my selfe equall to them of the lowest degree and passe the time of my dwelling here in feare and in all lowlinesse of minde Hatâ— the sonne of God my Christ and my God fulfilled all righteousnesse done his fathers busines and yeelded all obedience vnto his father for mee and shall I kick against him with â—e heele shall I draw my necke from vnder his yoke and reâ—â—se to walke in the waies of his lawes or rather shall I not â—nforme my selfe in all obedience to his holy will and doe at which is good and right in his eyes This vse wee should â—ake of Christ his humility and obedience vnto his father â—â—d to this end he maketh it the ground of his exhortation in is place It followeth Wherefore my beloued The 2. thing which I obserued in â—ese words of the Apostle was his kinde and louing entreaâ—e of the Philippians signified in that he calleth them his beâ—â—ued Which kinde entreatie of them he vseth the rather to â—inne them to harken vnto his exhortation Here then is a â—te for vs whom God hath set apart vnto the holy worke of â—s ministery to wit that we should not onely bee carefull to struct them that heare vs in the wholesome words of truth at that likewise we should seeke in all kinde and louing sort â— winne them vnto that wherein we doe instruct them Hereâ—pon are those kinde and louesome speeches so often vsed in â—e writings of the Apostles my brethren my beloued my babes â— little children dearely beloued deare brethren I beseech you â—ethren by the mercies of God and the like Not to speake of â—ther places this one place of our Apostle might suffice sufâ—â—ciently to instruct vs in this lesson where the Apostle doth â—ot onely exhort the Philippians to walke in the way of godliâ—esse with humblenesse of mind and in obedience vnto God â—nd strengthen his exhortation both by the example of their â—wne former obedience and by the example of Christ his â—umility and obedience but in all kinde and louing sort hee â—roposeth his exhortation calling them his beloued that so â—e might the rather winne them to harken to his exhortation or euen so the dispensers of God his holy mysteries should â—ot onely labour in a godly care to teach them that heare â—hem the words of truth in all euidence of the spirit and to â—onfirme and strengthen the same out of the sacred worth of â—ruth but further they should seeke with all kinde speaches â—nd in all louing manner to lead them foorth vnto the waters of comfort and to bring them vnto Christ Iesus And here happily a man that should long beate vpon this point and to large it to the full might haue great applause in many place especially there where the exception against their Teacher iâ— that he is too sharpe and that hee presseth the iudgement of God against sinne too sore and too vehemently Here theâ—â— I beseech you a lesson for you that are hearers our of thiâ— place As we that are the ministers of the Lord for your comfort are hence taught to striue in all kinde and louing sort to bring you vnto Christ Iesus so you that heare vs are likewise heâ—â—â— to learne so to cary your selues as that we may speak vnto you as vnto our brethren and vnto our beloued If the loue â— God be not in you indeed how can wee speake vnto you a vnto our beloued If your honour not God nor keepe his commandements how can we speake vnto you as vnto 〈◊〉 children If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can wee speake vnto your as to oâ— brethren Nay I say more vnto you if ye know not vs that labour amongst you and are ouer you in the Lord and adâ—â—nish you if ye haue vs not in singular loue from our works saâ—â— how can we speake vnto you as vnto our beloued If when 〈◊〉 labour to beget you in the faith and to present you before God blamelesse in that day you either stoppe your eares the voice of our charming charme we neuer so wisely or speak euill of vs as of euill doers can wee speake vnto you as vâ—â— our babes and little children If you embrace not the trâ—â— which we preach vnto you but rather hate vs for the message which we bring vnto you can we speake vnto you as vnto on deare brethren Nay certainely if yee will haue vs to coâ—â— vnto you
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble and
vnto Christ they should not walke worthy of Christ This therefore in this place is the summe of the Apostle his desire that the Philippians would so walke worthy of Christ both before God and with their brethren that in the day of Christ when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine but by his preaching of Christ Iesus vnto them had gained them vnto Christ who should then giue both vnto him and them the crowne of saluation for their glory This is the summe and the sense likewise of that which the Apostle speaketh in this place Now let vs see what vse we may make hereof for our selues Here then 1. I note that the saluation of Gods people is the ioy crowne of the faithfull Minister of Christ in the day of Christ This shall be his glory in that day with his Christ whose Minister he is that he hath gained many vnto Christ And therefore this our Apostle in another place calleth the Philippians his ioy his crowne Phil. 4.1 whereby he signifieth both the present ioy comfort which he taketh in them and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians 1 Thes 2.19 saying what is our hope or ioy or crowne of reioycing are not euen you in the presence of our Lord Iesus Christ at his comming 20. Yes yee are our glory ioy when not onely now present but in the presence of our Lord Iesus Christ at his comming As plaine to this purpose is that in the last of Daniel Dan. 12.3 where he saith that they that turne many vnto righteousnesse shall shine as the starres for euer and euer which no doubt is principally meant of the Ministers of Christ Iesus And if it shall be said in that day vnto euery good and faithfull seruant Mat. 25.21 It is well done good seruant and faithfull enter into thy masters ioy how much more shall it be said so vnto the faithfull Minister of Christ Iesus What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faithfull and painefull in their places to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ to turne many vnto righteousnesse O but there are many discouragements For who more contemned who more disdained who more hated who more disgraced then the Ministers of Christ Iesus True it is and it is the shame of our times that they are counted of many as the very of-scourings of the world and the more faithfull that they are the more they are hated and oftentimes the more persecuted If we sowe cushions vnder all arme-holes if we speake smoothing and fawning words if we cry peace peace all is well if we meddle not with the sinnes of the people but onely teach a truth in a generalitie happily we shall please or not displease but liue in rest and quiet But if we lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgrassions if we search and cut vp and lance the sores of our people if we sharply reproue such such sins whereof their own consciences condemne them to be guilty then they begin to hate vs to disgrace vs to persecute vs to traduce vs as cursed Chams as seditious fellowes troublers of the State and to speake all manner of euill sayings against vs. Herod ye know when he heard Iohn did many things Mar. 6.20 Mat. 14.10 and heard him gladly But after that Iohn had reproued him for his incest he quickly lost his head The Iewes likwise heard Steuen a great while answering for himselfe But when he began to come somewhat neere vnto them and to touch them to the quicke when he came vpon them with Act. 7.51.54.55 Yee stiffe-necked and of vncircumcised hearts and eares yee haue alwaies resisted the Holy Ghost c. then it is said that their hearts brast for anger and that they gnashed at him with their teeth and quickly after stoned him to death I say not that it fareth so at this day For sinne God be thanked may be boldly rebuked without feare of such danger But this we finde true by experience that whose sore we touch his hatred most commonly we purchase and if wee be but suspected in our reproofes of sinne to note such and such men we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will and when we strike at the roote of any sinne and wound only that we may heale they tell vs we only vtter our choler or malice and that we might well enough finde our selues other matter then to note them in our Sermons But this as I said is the shame of our times that the more faithfull and painefull they are the worse commonly they are intreated But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie and that howsoeuer now through their disgraces and reproches and contempts and hatreds and persecutions our reioycing be diminished yet our reioycing in the day of Christ shall no man take from vs but then they that haue beleeued and they that haue beene conuerted from going astray out of the right way by our ministerie shall be vnto vs the crowne of our reioycing Then for that we haue laid out our talent to the best aduantage we could we shall heare that voice It is well done good seruant and faithfull and then those that hated vs without cause and disgraced vs without our desert shall not dare to hold vp their heads against vs but shall be confounded in that day In the meane time if when we haue sowen the seede of Gods word many sharpe showres doe follow and many blacke tempests ouertake one another yet must we with the husbandman patiently expect the time of haruest we must in patience possesse our soules vntill the day of Christ and then we shall reioyce in the presence of our Lord Iesus Christ at his comming when we and they whom we haue gained vnto Christ shall meete him in the clouds that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioycing in that day Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him doth the glory of the Minister in that day depend vpon the saluation of them that heare him Doth he runne in vaine and labour in vaine if he gaine
why should I not receiue instruction from him Thus I say they should consider and cause their eares to hearken vnto wisdome and incline their heart vnto vnderstanding Pro. 2.2 But what doe they Forsooth if such a one as was wrapped in their errors would now draw them from their errors they disdaine him the most of all other and they cry away with the Apostata away with the reuolter we will not heare him our soule loatheth him And might not the Iewes euen with the very same reason haue dealt so with the Apostle and so cried after him Againe if such a one as was delighted in their follies whatsoeuer would now draw them from their follies doe they not by and by say Oh sir how long haue you been of this minde Are you so quickly become so precise that now you cannot brooke these things Not long since you were as we are and ere long happily will be againe in the meane time you may talke where you may be heard but we will walke in our old wayes And might not the Iewes euen with the very same reason haue said thus to the Apostle Surely they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such answers they doe therein iustifie the Iewes neither suffer they the consideration of this wisdome of our God whâ—reof we haue spoken to sinke into their hearts Well let vs consâ—der it and as it doth or may concerne vs so make these vses of it 2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ spareth not to speake of such prerogatiues as he had touching the flesh and in such to preferre himselfe before the best of them Whence I obserue that in some cases the children of God may stand vpon their owne commendation and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren Our holy Apostle we see did it very often In the lattet to the Corinthians chap. 11. 2 Cor. 11. we see how largely he speaketh of the excellency of his ministerie of his gifts of knowledge of his diligence in his office of the noblenesse of his birth of the auncientnes of his stocke of his patience of his constancie of his manifold sufferings for Christ his sake 12. and in chap. 12. of his visions and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians Galat. 1.2 we see how he magnifieth his office and Apostleship standing vpon it that he was in nothing inferior to the chiefe Apostles but withstood Peter the Apostle of the Iewes to his face Where also he boasteth of his profiting in the Iewish religion aboue many of his companions 1.14 and of his zealousnes of the traditions of his fathers Act. 22.26 Like places vnto these we haue in the Acts where we see the like practise of the Apostle But was it that moued the Apostle herevnto Was it ambition and vaine affectation of his owne praises that moued him No surely he was as himselfe often saith euen compelled therevnto partly to represse the insolencies of those that laboured to vndermine his authoritie and partly to quit and cleare himselfe of such false caui lations as were laid against him and partly to confirme such weake brethren as such arguments of commendation might somewhat preuaile with Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mercy towards them hath bestowed vpon them aboue others of their brethren But may they in euery case and vpon euery occasion breake forth into their owne praises No certainely they may not but onely in some cases As 1. when they are so vilified and disgraced and discountenanced their authoritie so impeached their gifts so nullified their persons so contemned as that thereby not onely themselues are iustly offended but Gods name likewise dishonoured then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them So our Apostle did when the false Apostles laboured to disgrace him with the Corinthians and the Galathians as hauing no authoritie no gifts of knowledge or eloquence 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge and all wisdome and all vnderstanding 3. When they which otherwise should giue them that testimonie which is due vnto them doe it not the glory of God requiring it then may they breake out into their owne praise And this our Apostle sheweth to be one cause why he boasted himselfe where he saith 2 Cor. 12.11 I was a foole to haue boasted my selfe but yee haue compelled me for I ought to haue beene commended of you Because therefore the Corinthians gaue him not that testimonie which was due vnto him therefore hee was compelled to boast himselfe 4. When they see that their boasting may make for the edification of the Church of Christ Iesus then may they boast themselues So our Apostle here boasteth himselfe as to represse thereby the insolencie of the false teachers so partly to teach the Philippians that seeing he hauing such prerogatiues aboue others touching the flesh yet counted all those things but euen dung and losse they also by his example should doe so In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren Touching this whole point I giue these two caueats first that they doe not hunt after occasions and opportunities to praise themselues but that then only they doe so when they are euen driuen and compelled so to doe by such occasions as now we haue spoken of or the like secondly that when they praise themselues being compelled thereunto they doe it not in affectation of their owne praise but for the praise and glory of almightie GOD. Here then let not any proud Pharisie or any ambitious Diâ—trephes shrowde himselfe vnder the couert of the Apostle as if his example might serue to him for any defence of his ambition or pharisaicall contempt of others Let not that man of sinne herevpon exalt himselfe aboue all that is called God or that is worshipped All such proud and vaine and ambitious spirits as vainely glory in their pedigree in their honor in their riches in their wisdome in their holinesse in their zeale or the like they sauour not of Pauls spirit but rather of Lucifers spirit Whosoeuer otherwise boast themselues then being compelled therevnto whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God they may well talke of Pauls boasting
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 5.16 let your light so shine before men that they may see your good workes and glorifie your father which is in heauen and likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
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
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a
more and more be established in the righteousnesse of Christ We must daily subdue the flesh vnto the spirit that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus We must daily cast downe our selues before the Lord that hee may daily more and more lift vs vp We must daily follow hard towards the marke that wee may be daily more and more holy in all manner of conuersation And therefore it is that wee doe so often communicate at the Lords Table namely that our faith and obedience may by degrees bee daily more and more strengthned and increased There needs but once entring into the Church by the Sacrament of Baptisme but being entred into the Church our soules must be often fed and nourished vnto euerlasting life by the Sacrament of the Lords Supper And faith is at once begotten in vs by the ministerie of the word but both our faith and our obedience must be ofâ—en and confirmed increased both by the ministerie of the word and by the holy vse of the Lords Supper By an holy â—nstitution therefore of the Lord we doe often come vnto this â—oly Table that so often as wee eat of this bread and drinke â—f this cup we may so often both renew the remembrance of Christ his blessed death and passion and so often haue our weake faith holpen and strengthened For aâ— herein we conâ—inue the remembrance of that his blessed death and passion â—ntill his comming againe so haue wee hereby a sure pledge â—nd full assurance of our incorporation into the body of Christ Iesus to be made one with him and he with vs. But â—efore we come vnto this holy Table it is necessary if we will â—aue our faith holpen and strengthned thereby that we duly â—nd diligently examine our selues and in all holy reuerence â—repare our selues thereunto We must proue our selues as â—he Apostle willeth whether we are in the faith that is wheâ—her we beleeue that the punishment of our sinnes is fully disâ—harged in Christ Iesus and that whatsoeuer saluation he hath â—urchased for his children belongeth euen to vs also For this â—aith we must haue before wee come hither our comming hiâ—her being not to haue this faith wrought in vs but to haue this â—hich already wee doe beleeue more fully assured vnto our â—oules and consciences Againe wee must trie and search in â—ur owne soules what contrition and sorrow of heart there is â—n vs for our sinnes past what detestation and loathing of â—inne we finde in our selues and what purpose and resolution of heart there is in vs to forsake our old wayes and in the â—hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word For vnlesse these things be in vs we are no meet guests for this holy and heauenly Table We must also search and see whether we be in peace and â—oue with all men for if thou bring thy gift vnto the Altar Mat. 5.23 24 and there remembrest that thy brother hath ought against thee there thou must leaue thine offering and goe and first be reconciled vnto â—hy brother and then come and offer thy gift If hauing thus examined our selues we come vnto this holy Table then here we haue sealed vnto vs our communion with Christ then here we haue assured vnto vs all the benefits of Christ his death and passion That therefore hereby wee may receiue all holy increase of our faith let vs with all holy reuerence come at this time vnto this Table And in the whole course of our life let vs labour by degrees to proceed from perfection to perfection Let vs daily stirre vp euery good grace of God in vs that seeking by continuance in well-doing honour and glory and immortalitie we may in the end receiue the prise of the high calling of God in Christ Iesus And to conclude with this of our Apostle let vs as many as would bee perfect bee thâ—â— minded as our Apostle was touching our iustification touching our regeneration touching the acknowledgement of our imperfection and touching an holy pursuit after perfection LECTVRE LXV PHILIP 3. Verse 15.16 And if yee be otherwise minded God shall reueale it vnto you Neuerthelesse in that whereunto wee are come c. NOw followeth the second point where the Apostle signifieth his hope that God would reueale this truth which hee had professed vnto them which as yet were otherwise minded then he was in these words And 〈◊〉 yee be otherwise minded c. And if yee be otherwise c. This sheweth that the Apostle thought or rather knew that hee should not bee able to perswade all to be of the same minde with him in the things before mentioned but that some through the suggestions of the false teachers that were amongst them would thinke otherwise then he thought of those points Yet see how kindly the Apostle dealeth with those If saith he ye be otherwise minded so that yee doe not thinke as I your Apostle doe of workes of Christ of perfection in the knowledge of Christ but rather â—â—re of another iudgement yet I doubt not but as God hath begunne to reueale his Sonne Iesus Christ vnto you by my â—reaching so he will also in his good time reueale and make knowne vnto you this same thing wherein yee now dissent in â—udgement from mee and will not suffer you to be holden of â—his errour he will I doubt not by the ministerie of his seruants through the powerfull operation of the holy spirit open the diuine eyes of your darke vnderstanding that yee may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you This I take to be the true meaning of these words Now let vs see what hence wee may learne and so wee will proceed vnto that which followeth in the next verse And if yee be otherwise minded c. Ambrose one of the ancient Fathers readeth these words thus And if yee shall be otherwise minded God also hath reuealed it and vnderstandeth them as if the Apostle had thus said If yee shall thinke of any more then I haue put you in minde of know that it is by reuelation from God Which sense and reading if it were true might indeed helpe well to boulster out such humane traditions and superstitious ceremonies as the Church is burdened and pestered withall But this sense and reading as well because it may seeme to patronage such vnwritten verities and vnsauory ceremonies as also for that it is altogether different from the words and meaning of the Apostle is vtterly to be reiected For first the Apostle doth not say if you shall be but if ye be otherwise minded Againe the Apostle doth not say God hath reuealed it but God shall or will reueale it vnto you And lastly when the Apostle saith If yee be otherwise minded his meaning is not that if they thinke
deuoure widowes houses that for such and such lands or summes of money or releefe to such and such places will promise so many praiers for so many dayes or yeeres for you or your friends Who are they that to maintaine their triple Crowne maintaine also the wicked Stewes Who are they that make gaine godlinesse and doe all that euer they doe in deed and in truth for the maintenance of their state and of their bellies It is easily knowne who they be and it is as easily hereby discerned that they are false teachers whosoeuer they be Take heed then and beware of them follow them not neither walke as they doe for howsoeuer they haue God in their mouthes yet sound their hearts and trace them in the paths wherein they walke it wilâ— be found that their God is their bellie if either that bee theiâ— God which they loue best or that be their bellie which they measure by their pleasure profit and ease But doe they alone make their belly their God Doe not all they that more seeke their owne then that which is Iesus Christs make their bellie their God Or are there not many carnall Gospellers that doe so How many are there that intrude themselues into this holy calling not with any purpose to worke in the Lord his vineyard but onely to feede vpon the portion of the Leuites How many are there that withdraw their shoulders from the burthen as much and as often as they can and take as little paines in this worke as they can seeking more their owne ease then that which is Iesus Christs How many are there that being bewitched with the loue and troubled with the cares of the world are so carefully occupied about the things of this life that they intend not the worke of the ministerie seeking more their owne profit than that which is Iesus Christs how many are there that preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of any desire to gaine them that heare them vnto Christ rather in any other respect almost than in an holly zeale of the glory of our God Surely many such carnall Gospellers there be whose God is indeede their belly which like vnto the sonnes of Eli so turne aside after the loue of their bellies and of their pleasures that either they forget or else care not for the law of their God But take heede and beware of them for yee may not walke as they doe Yea generally they make their God their belly that either serue their bellies when they should serue their God or care more for the feeding of the bellie than for the knowledge of God or so serue God as he doth serue their bellies Looke then well amongst you that none of you be such as are then a looking to your profits or pleasures or other things of this life when ye should be looking vnto the seruice of your God that none of you be such as care more for the things of this life than for the knowledge of Gods wil out of his holy word that none of you be such as measure your seruice vnto the Lord by his ministring vnto you such things as are needfull for the maintenance of this life for such do make their God their bellie either caring more for the things of this life than for God or else only so caring for God as they are occasioned by the things of this life A foule and grosse Idolatrie to make our bellie our God And therefore let vs take heede that neither we commit such Idolatrie nor follow the example of such as commit such Idolatrie The fourth thing which the Apostle noteth in these inordinate walkers is that their glorie is to their shame Whereby the Apostle signifieth that the vaine glorie and estimation which they sought after amongst men neglecting the true glorie of Christ Iesus should turne to their confusion and shame Which branch also of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these but to follow him and such as walked so as they had him for an ensample Hence then I obserue another note of false teachers and inordinate walkers which is vainely to seeke after glorie and estimation amongst men neglecting the glorie of God after whose example we may not walke for that their glorie shall be turned into shame Ioh. 5.44 How can ye beleeue which receiue honour one of another saith our Sauiour and seeke not the honour that commeth of God alone In which place is shewed that this vaine seeking after honour and glorie amongst men is the very root of infidelity And therfore it is said of certaine chiefe rulers that in a generalitie beleeued in Christ because of the miracles which he did but not indeede truely beleeue that they did not confesse Christ And the reason is added for they loued the praise of men more than the praise of God Ioh. 12.43 So that the ambitious seeking of praise amongst men is the very bane in all sorts of men both of faith and of euery fruit thereof And a iust thing it is with God that they which seeke the praise of men and not of God haue their praise with men but not with God and that with God their glorie be turned into shame Will ye then know who by this note may be descried at this day to be false teachers that knowing them ye may not follow them nor walke as they doe Marke who they are that seeke honor and glorie amongst men but seeke not the honour that commeth of God alone who is it that exalteth himselfe against all that is called God or that is worshipped sit as God in the temple of God and shewing himselfe that he is God Who is it that is araied with purple and skarlet and guilded with gold and precious stones and pearles and hath a cup of gold in her hand full of abominations and filthinesse of her fornication where with she make all the Nations of the earth drunke Who is it that glorifieth her selfe and liueth in pleasure and saith in her heart I sit being a Queene and am no widdow and shall see no mourning And what shall become of all this pompe and glorie Apoc. 18.8 her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which shall condemne her Take heede then and beware how ye follow this beast or them that haue receiued the beasts marke Their glorie which they seeke with men they haue but their glory shall be turned into confusion and shame And I wish that they were the men alone that seeke the praise of men but not of God But are there not many carnall Gospellers that may be branded with that marke Are there not many that in a vaine affectation of their owne praise more then Gods studie rather to
things which are on the earth and as here our Apostle saith we may not mind earthly things to set our studie and our delight thereon For if we doe then shall we be of those many which the Apostle here speaketh of and whom he would that we should not follow yea if wee minde earthly things wee shall fall into tentation and snares and into many foolish noysome lusts which drowne men in perdition and destruction Let vs not therefore follow the example of them which mind earthly things let vs not set our affections on the things which are on the earth let vs vse them and let vs labour to vse them to Gods glory but let vs not set our hearts vpon them nor suffer our selues to be entangled with them Let vs giue our hearts vnto our God let vs set our affections on things which are aboue and let our conuersation bee in heauen which is the next point to be handled LECTVRE LXXI PHILIP 3. Verse 20. But our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ FOr our conuersation This is the second reason which the Apostle vseth to moue the Philippians to follow him and such others as walke so as they haue him for an ensample For so it is deliuered in the originall as a reason for our conuersation c a reason I say not of that which immediatly went before but a reason of his exhortation in vers 17. where it is said brethren be yee followers of mee c. yet so that the reason is drawne from the antithesis of that which went immediatly before In these words then we haue the second reason of the Apostles former exhortation drawne from the antithesis of that which immediatly went before For as in the former reason he shewed that they were not to follow those false teachers which walked otherwise then they had him for an ensample both by their studie and by their end which was damnation so now he sheweth that they are to follow him and such others as walke so as they haue him for an ensample both by the cleane contrary course of studie which he and such as he is follow and by the contrary end which is glorification This then is the manner of the Apostles proceeding His exhortation is brethren be yee followers of me c. His reason is for our conuersation or our Citie whereof we are citizens is in heauen not in earth that we should minde earthly things or make our God our belly but in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ by whom we looke for another reward of our walking then that which the wicked haue euen the glorification of our vile bodies by that his powerfull working whereby he is able to subdue c. In this reason then I note these three principall points shewing themselues in a threefold profession which the Apostle maketh in the behalfe of himselfe and such others as walked as he did The first is a Christian profession of their present conuersation in these words for our conuersation c. The second is a Christian profession of their expectation of Christs second comming to saue them in these words from whence also c. The third is a Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ in these words who shall change our vile bodies c. Now touching their present conuersation the Apostle maketh this Christian profession our conuersation is in heauen which is as if the Apostle should haue said It is not so with vs as with those false teachers newly mentioned For they as men of this world minde earthly things and set their delight and affections thereon but we carry and behaue our selues in this life as citizens of the heauenly Ierusalem setting our affections on the things which are aboue For so the words in the originall are as if we should thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Citie whereof we are citizens and whereunto we haue right is in heauen So that his meaning is that they carry and behaue themselues and so conuerse here in this life as citizens of the heauenly Ierusalem minding that and the things which beseeme that Touching the second point namely their expectation of Christ his second comming to saue them the Apostle maketh Christian profession when he saith from whence which is as if our Apostle should haue said a reason why our conuersation is in heauen is because from heauen we certainely looke and waite for the appearing of our Lord Iesus Christ when he shall come as a swift iudge against all them that haue made their belly their God but as our Sauiour to giue vs an inheritance among them that are saued In the last verse the Apostle maketh a Christian profession of their certaine hope of their glorification whereof more particularly hereafter Now let vs see what obseruations we may gather hence for our owne vse and instruction The first thing which I note is the Apostles christian profession which he maketh in the behalfe of himselfe and such others as walked so as he did touching their present life and conuersation which is that they caried and behaued themselues in this life as citizens of heauen setting their affections on the things which are aboue Whereof the Apostle maketh profession to this end that hereby the Philippians might be induced to follow him and such as he was that seeing their conuersation to be such and so holy in comparison of others they might make their choice of following them and haue their conuersation such as they heard and law that theirs was Hence then I obserue what the life and conuersation of God children ought to be in this vale of misery and valley of teares we should carry and behaue our selues here as pilgrims here on earth and hauing our Citie in heauen as citizens of the heauenly Ierusalem fixing our faith hope and loue there setling our thoughts desires and affections there hauing our hearts mindes and wiâ—lâ— there and liuing vnder the lawes that are giuen and kept there This our Apostle sheweth in the first chapter of this Epistle where he exhorteth the Philippians Phil. 1 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying Onely let your conuersation be as it becommeth the Gospell of Christ Where the Apostle vseth the word whence this word here vsed is deriued And the exhortation implying a dutie it is as much in effect aâ— if he had said that we ought so to walke as citizens of the Saints and of the kingdome of God holding on in that course which beseemeth the profession of the Gospell 1 Pet. 1.15 The like exhortation also the Apostle Peter maketh where he saith As he which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Which exhortation likewise implying a
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
And let this suffice to be spoken by occasion of the Apostles affirmation touching his fellow-labourers that their names are in the booke of life LECTVRE LXXVIII PHILIP 4. Verse 4. Reioyce in the Lord alwayes and againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand HAuing spoken before of the Apostles exhortation vnto the Philippians in generall and likewise of his two particular exhortations the one vnto Euodias and Syntyche the other vnto his faithfull yoke-fellow the last day we spent that whole time in speaking of the Apostles affirmation touching his fellow-labourers that their names were in the book of life which the Apostle addeth vnto the end of his particular exhortatiō vnto his faithful yoke felow Now the Apostle hauing made these particular exhortations vnto those godly women Euodias and Syntyche and vnto his faithfull yoke-fellow in their behalfe he goeth from those particularities and againe maketh sundrie exhortations vnto all the Philippians The words which I haue read vnto you ye see are an exhortation vnto the Philippians to reioyce in the Lord. Where the thing whereunto he exhorteth as ye see is to reioyce A thing which the sensuall man can quickly lay hold on who loues to reioyce and to cheere himselfe in the dayes of his flesh which yet might now seeme vnseasonable vnto the Philippians who liued in the midst of a naughtie and crooked nation by whom they were hated euen for the truths sake which they professed Marke therefore wherein the Apostle would they should reioyce namely in the Lord. And here the sensuall man that haply would catch hold when it is said reioyce by and by when it is added in the Lord will let his hold go But they that by reason of the billowes and waues of the troublesome sea of this world cannot brooke the speech when it is said reioyce are to lay sure hold-fast vpon it when it is added reioyce in the Lord which hold-fast once taken that they might for euer keepe it sure in the third place it is added reioyce in the Lord alwayes to note the constancie that should be in the Christian ioy O but the Apostle was not well aduised of his speech to exhort them to reioyce in the Lord alway Not well aduised Yes Reioyce in the Lord always and againe I say reioyce in the Lord alwayes He repeateth it to make the better impression of a thing so needfull So that here we haue the Apostles exhortation to reioyce but in the Lord not with a momentany or flitting ioy but alwayes both in weale and in woe not vnaduisedly deliuered or as a matter of no moment but doubled as seriously deliuered and to be hearkened vnto And let this suffice for a generall view of the points of this exhortation and for the meaning of the words Now let vs see what notes arise hence for our own vse The first thing which I note in this exhortation is that the Apostle exhorteth the Philippians to reioyce in the Lord allowing and perswading ioy and reioycing but so limiting it that it be in the Lord not onely allowing it as lawfull but perswading it as requisite that they should reioyce in the Lord. Whence I obserue what the Christian mans reioycing is wherein he may and ought to reioyce his reioycing is and may and ought to be in the Lord. It is a common and ordinarie obiection against them that from their soules desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Iesus that they are melancholike men sad and austere men men which can abide no mirth which can away with no ioy and reioycing But let them not deceiue you Prou. 15.13.17.22 Eccl. 30.22 We say with Salomon that a ioyfull heart maketh a cheerfull countenance and againe with the same that a ioyfull heart causeth good health and with the sonne of Sirach that the ioy of the heart is the life of man and that a mans gladnesse is the prolonging of his dayes Psal 48.10 And therefore often with Dauid we say Let mount Sion reioyce and let the daughters of Iuda be glad And againe with the same Dauid we say 98.5.6.7 Sing reioyce and giue thankes sing to the harp with a singing voice with shalmes also and sound of trumpets And with the Apostle we exhort all men in all places to reioyce euermore 1. Thes 5.16 But here it is not as the world teacheth you do we teach you to reioyce and therefore the world speaketh all maner of euill sayings against vs. For what is the worlds reioycing The rich man he reioyceth in his riches and calleth his lands by his owne name the wise man he reioyceth in his wisedome the strong man in his strength the ambitious man in his glorie and honour the sensuall man in his filthy pleasures the superstitious man in his superstitious wayes the man that stands vpon his merites in the workes of his owne hands and generally worldly men in the waies of their owne hearts such as they do take pleasure and delight in yea foolishnesse as Salomon saith is ioy to him that is destitute of vnderstanding Prou. 15.21 that is euen sinne and wickednesse is a matter of mirth and delight to the wicked and vngodly man Now such reioycing we tell you is not good like vnto the reioycing of him Luc. 12.19 that hauing said vnto his soule Soule thou hast much goods laid vp in store for many yeares liue at ease eate drinke and take thy pastime heard it by and by said vnto him Thou foole 20. this night will they fetch away thy soule from thee and then whose shall those things be which thou hast prouided For as Zophar in Iob saith The reioycing of the wicked is short Iob 20.5 and the ioy of hypocrites is but a moment And our Sauiour pronounceth a woe vpon such reioycing saying Woe be to you that now laugh Luke 6.25 for ye shall weepe and waile And as our Apostle saith of worldly sorrow that it causeth death 2. Cor. 7.10 so may it most truly be said of worldly reioycing that it causeth death Amos 6.4 And therefore with Amos we lift vp our voyces against them that lie vpon beds of Iuorie and stretch themselues vpon their beds and eate the lambes of the flocke and the calues out of the stall 5. that sing to the sound of the violl and inuent to themselues instruments of musicke 6. that drinke wine in bolles and annoynt themselues with the best oyntments and in the meane time are not sorrie for the affliction of Ioseph And out of Ieremie we exhort all men in all places saying Ierem. 9.23 Let not the wise man glory in his wisedome nor the strong man in his strength neither the rich man glorie in his riches And out of Dauid Psa 62.10 If riches increase let no man set his heart vpon them And thus
thought that we will vse moderation towards all men while such is our behauiour towards our neighbours and brethren Whilest it is thus among our selues we shew plainly how litle heed we haue taken vnto this exhortation of the holy Ghost consequently how litle care we take that the name of God and the truth which we professe be not euill spoken of Secondly here were to be reproued such carnall exceptions as are commonly taken against this exhortation The holy Ghost saith Let your patient mind be knowne vnto all men Vnto all men say we this is an hard saying Vnto such as vse vs kindly and curteously great reason that our patient mind should be knowne but vnto them that be euer readie to thwart and crosse vs to wrong and grieue vs to taunt and mocke vs to reuile and speake euill of vs what reason that our patient mind should be knowne Thus will we rather teach the holy Ghost what to speake then we will be taught by the holy Ghost what to do But such exceptions we must take heed of if we will suffer our selues to be taught by the ho holy Ghost and as our Apostle willeth we must let our patient mind be knowne vnto all men without such exception of any Thirdly hence we learne what we are to respect in the practise of euery Christian vertue namely the glorie of God and the propagation of his truth For as our Sauior saith of almes prayer fasting and the like Math. 6. that if they be done for the praise of men then they haue their praise but not with God so may it be said of the practise of euery Christian vertue that if therein we respect the praise of men we haue our praise but not with God The thing that we must aime at in the practise of gentlenesse goodnesse meeknesse temperancie moderation patience and other workes of the Spirit in vs is the glorie of God that men seeing these fruites of the Spirit in vs they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe that they who haply haue said in their hearts there is no God that they who cannot yet grow to the liking of the same truth with vs shall say of vs Surely God is in you indeed surely this is the way of truth wherein ye do walke Let vs therefore hearken vnto the exhortation of our Apostle and as he exhorteth let our patient mind be knowne vnto all men Let vs not bangle and wrangle one with another for euery light matter but let vs beare one with another and yeeld one vnto another Let vs not after the fancie of our owne reason abridge that which the holy Ghost enlargeth but let our moderation be knowne to all without exception of any And let vs in the practise both of this and of euery Christian vertue aime at the glorie of God and the furtherance of his holy truth which we professe And as this day we professe by our meeting at this holy Table sound loue and charitie with all men so at all times let our moderation and patient mind be knowne vnto all men LECTVRE LXXXI PHILIP 4. Verse 5. The Lord is at hand THese words haue bene already noted to consist of an exhortation and a reason of the exhortation The exhortation this Let your patient mind c. The reason this The Lord is at hand In the exhortation were noted first the thing whereunto the Apostle exhorteth the Philippians secondly the large scope wherein the thing is to runne The thing whereunto the Apostle exhorteth the Philippians is mildnesse in their behauiour and moderation of their affections towards their neighbours and brethren so that for vnities sake they would rather lose their owne then strictly stand vpon their right in matters of ordinarie life The large field wherein he would haue this their mildnesse and moderation to runne reacheth vnto all men Let your patient mind be knowne to all c. The Lord is at hand This reason as I told you is added to preuent an obiection For the Apostle hauing exhorted the Philippians to such a mildnesse and moderation as that they should not alwayes strictly stand vpon their right but sometimes yeeld of their right and patiently put vp the losse and the wrong the Philippians might haply thus obiect and say that so indeed their case should be most miserable and they should be trampled vnder feete as clay in the streetes Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they abuse your patient mildnesse and gentle moderation of your affections yet do ye hold on a good course in patience possesse your soules and let your patient mind be knowne vnto all men for the Lord is at hand otherwise indeed your case were hard if the Lord were farre from you and lookt not at you nor regarded you to helpe you in euery time of need and to relieue you in euery your wrongs But the Lord is at hand Now we must vnderstand that the Lord is said to be at hand after diuers sorts in the holy Scriptures For sometimes he is said to be neare or at hand in respect of himselfe of the presence of his deitie and glorious maiestie as where the Apostle saith Acts 17.27 that he is not farre from euery one of vs for in him we liue and moue and haue our being Thus himselfe saith that he filleth heauen and earth Ierem. 23.24 and therefore is thus neare vnto whatsoeuer is in heauen or earth Thus the Prophet saith that he cannot conuey himselfe out of his presence For if he climbe vp into heauen there he is Psal 139.7.8.9.10 if he goe downe into hell there he is if he take the wings of the morning and dwel in the vttermost parts of the Sea there also doth his hand leade him if he say the darkenesse shall couer him euen the night shal be light about him And thus he is neare euen vnto all the world vnto his enemies sitting in the middest of them seeing their deuices and laughing them to scorne vnto all that haue life or being communicating that vnto them which alone is properly in himselfe who is life and whose name is I am Iohn 14. â— Exod. 3.14 Againe the Lord is said to be neare or at hand in respect of his grace and prouidence and powerfull working of his holy Spirit as where the Prophet saith Psal 145.18 The Lord is neare vnto all that call vpon him yea to all that call vpon him in truth he is neare vnto them to heare them and to helpe them And thus is he peculiarly said to be neare vnto his children not that he offereth not this speciall grace of comming neare vnto them vnto the wicked for thus he saith vnto them by his Prophet Seeke ye the Lord whiles he may be found Esay 55.6 call ye vpon him whiles he is neare that is
against thy God driue thee to thinke of vnlawfull shifts for the supply of thy wants c. then I stand in feare of thee neyther can I comfort thee with any sweete promise of grace and mercie But art thou cheared in thy God notwithstanding thy penury and want dost thou waite vpon him depend vpon him and endure patiently Is it enough for thee that he can supply thy wants if he will and therefore then doest meekly submit thy selfe vnto his will Then surely thou art rich in Gods fauour and vnto thee belongeth an inheritance among the Saints Againe do riches lift thee vp in pride aboue thy brethren set thee a running after noysome lusts and pleasures choake the word and the graces of Gods Spirit within thee and make thee to start aside from thy God like a broken bowe then thy riches are a snare vnto thee and they turne vnto thy destruction but if thou vse them to Gods glory the good of thy brethren and thine owne onely honest and godly comfort then they are a blessing vnto thee and a token of Gods fauour As then the Wise man saith There is that gathereth and yet scattereth so I say There is that wanteth and yet is rich that is rich and yet wanteth that wanteth the worlds superfluitie and yet is rich in Gods fauour and that is rich in worldly wealth but poore in Gods sight As we beare or drowpe vnder our pouertie so we are poore or rich in the Lord and againe as we vse or abuse our riches so we are poore or rich vnto God If then we be in want let vs not be cast downe with heauinesse but let vs be chearefull in our God who can supply what wanteth if he will and will if he see it good If we haue plenty let vs not abuse it to riotousnesse and wantonnesse but let vs vse it to Gods glorie so shall our want be comfortable and our riches a blessing vnto vs. LECTVRE LXXXIX PHILIP 4. Verse 11. For I haue learned in whatsoeuer state I am therewith to be content 12. And I can be abased and I can abound c. NOw in these next verses following the Apostle signifieth his reioycing to be not so much for the present gift it selfe which they sent him as for the fruit which thence should redound vnto them and in these words I speake not c. he denieth that he reioyced because his want was supplyed by their gift as if before that supply came vnto him he had bene cast downe through heauinesse or were not able to endure his want Where in that he was not cast downe through want I obserued who they are whom want doth not pinch to cast them downe through heauinesse namely the children of God who walke so as they haue the Apostle for an example Not that the children of God are neuer pinched with want but though they be oft-times in want yet are they neuer ouercome of want For they looke vnto the Lord and rest in him they know that he maketh poore and maketh rich that he can supplie their wants if he will and that he will if he see it good and therefore they drowpe not they murmure not but they depend vpon him they comfort themselues in him Which should teach vs not to looke to mens wants or riches but how these worke on their affections what effects follow these in them For pouerty and riches plenty and want euen both these are common to the wicked with the godly but they do not alike affect them both The wicked through want drowpe and murmure fall to all vnlawfull shifts to supply their wants but the godly are cheerefull in their God waiting vpon him depending vpon him enduring patiently holding it enough that God can if he will and will if he see it good supply their wants Againe through riches the wicked grow proude runne after their lusts and pleasures oppresse their brethren and forget their God but the godly vse their riches to the glorie of God the good of their brethren and their owne honest and lawfull vse and comfort As therefore we beare or drowpe vnder our wants we are poore or rich in Gods fauour and againe as we vse or abuse our riches we are poore or rich in Gods fauor and therfore this is the thing that we are to looke at how men are affected through their pouerty or their riches Thus farre we haue already proceeded It followeth For I haue learned c. This is the reason whereby the Apostle proueth that he spake not because of want that the supply of his want by their helpe was not the cause of his reioycing as if before that supply came he had bene cast down through heauinesse but now that they had holpen him he reioyced And his reason standeth thus I haue learned to be content with my owne estate whatsoeuer it be therefore it is not the supply of my want by your gift that causeth my reioycing but another thing I haue learned How had he learned He had learned out of the word that he ought to be content with his estate whatsouer it was But he had learned by long experience to be content with his owne estate whatsoeuer it were if he were in labours in perils in watchings in hunger and thirst in fastings in cold and nakednes experience had taught him to be content with these things Which he farther proueth by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content I can be abased that is if being in pouertie and want I be contemned and debased notwithstanding whatsoeuer excellent graces of the Spirit I haue I know how to carry it I can be content and not droupe the head and I can abound that is if I abound in honour wealth or fauour I know how to carry it I can be content and not be proud Euery where for time and place and in all things belonging to this life I am instructed and religiously taught for so the word signifieth both to be full and to be hungrie and to abound and to haue want and still I can be content with which of these estates soeuer and neither grow insolent through my better nor be cast downe with heauinesse through my meaner estate nor relinquish my dutie in my calling whatsoeuer be my state This I take to be the meaning of these words So that here we haue a reason of his deniall in the words immediatly before and a confirmation of the reason by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content Now let vs see what instructions we may gather hence for our further vse and benefite The first thing which I note is from the reason of the Apostle in that he saith he hath learned in whatsoeuer state he is therewith to be content Whence I obserue a lesson very fit for vs and for all Christians to learne euen to be content with
things which was the second point that I noted in these words Touching the second point then ye see the Apostle saith he was able to do all things but how Through Christ which strengthened him He was able but the power and strength whereby he was able was whence in any part from himselfe No no such word but from Christ who dwelt in him by his Spirit and strengthened him so that he could be abased and he could abound and still be content with his estate Whence I obserue that the power and strength whereby we are able to do whatsoeuer thing is good is not from our selues but from Christ who by his holy Spirit so strengtheneth vs in our inner man that we can be content with prosperitie or aduersitie and are enabled to do the things that are good And to this the holy Ghost giueth witnesse in very many places 2. Cor. 3.5 We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Where the Apostle doth not denie that we are able to thinke that is good but he saith that we are not able of our selues as of our selues but onely by God So in this Epistle It is God saith he which worketh in you both the will and the deed euen of his good pleasure Where he denieth not that we are able to will or to do the thing that is good but he saith that it is God that worketh in vs both the will and the deed of his good pleasure Not to trouble you with mo places to this purpose by these ye see that it is not of our selues but of God that we think will or do the things that are good We think the things that are good but it is he that makes vs thinke the things that are good by suggesting good cogitations into vs by his holy Spirit which dwelleth in vs. We will and desire the things that are good but it is he that makes vs will and desire the things that are good by working good motions and holy desires in vs by his holy Spirit which he hath giuen vs. We flie the things that are euill and do the things that are good but it is he that makes vs flie that which is euill and do that is good by ministring strength vnto vs through the power of the Spirit in vs. We know how to be abased and how to abound how to be full and how to be hungrie c. but it is God that enableth vs hereunto by the strength of his holy Spirit which he hath giuen vs. Without him we can do nothing as himself telleth vs Ioh. 15.5 not thinke any part of a good thought not will any part of a good desire not do any part of a good deed so wholly is euery good gift from him but by him we are able to do all things that our dutie requireth of vs though not in that degree of perfection which we ought by reason of the sinne which hangeth so fast on vs yet so as he will be well pleased with vs and perfect his praise in our weaknesse Here then first falleth to the ground that errour of theirs who maintain that we are able to do the things that are good by our owne power and strength being onely holpen by the grace of Christ What is man that he should desire to part stakes with his Maker Doth not God worke all in all The Apostle saith so and shall not he then haue the glorie of all Hast thou any good thing that thou hast not receiued of the Lord The Apostle thinketh not why then reioycest thou in it as though thou hadst not receiued it In Christ we haue all good things that we haue whether for this life present or that that is to come and whatsoeuer good things we do we are wholly enabled thereunto through Christ which strengtheneth vs. Let not vs therefore set foote into any part of his glorie but as it is written Let him that reioyceth reioyce in the Lord. Secondly let this teach vs what we are in our selues without Christ not fit for any thing that is good not able to do a good deed not able to will any thing that is good not able to thinke a good thought content with no estate in aduersitie cast downe with heauinesse in prosperitie puft vp with pride in want comfortlesse in abundance retchlesse much worse then thus And yet how ready are we to sooth vp our selues and how gladly do we heare the praises of others for any thing that we say or do well Nay rather then faile we will breake out into our owne praises and worse then that we will either shut him out of all vnto whom all praise is due or else enter vpon a part with him So farre in loue are we with our selues that we forget Christ though without Christ there be nothing to be loued in vs. But let vs learne to know what we are in our selues and let vs be confounded in our selues and for whatsoeuer we say or do well let him haue the praise vnto whom all praise is due Thirdly this should teach vs in all things to glorifie the name of Christ Iesus and to depend vpon him Are we persecuted and yet faint not in pouertie and not ouercome of pouertie tempted and yet stand fast any way troubled and yet not dismayed It is by Christ Iesus Flie we any thing that is euill do we any thing that is good It is by Christ Iesus He knoweth what we haue need of and he giueth it he knoweth that without him we can do nothing and therefore be strengtheneth vs in all things Sometimes his owne arme helpeth vs and sometimes he strengtheneth vs sometimes to do sometimes to suffer those things which otherwise we could not How ought our mouthes then to be filled with his praises and how ought we alwaies to depend vpon him By him we stand and without him we fall Let our songs therefore alwayes be of him and let his praises be euer in our mouthes for such mercies as we haue of him and let vs pray alwayes with all maner prayer and supplication in the Spirit for the strength of his Spirit Notwithstanding c. In these words the Apostle according to that wisedome that was giuen vnto him most wisely commendeth the Philippians for their liberalitie sent vnto him For the Apostle hauing before most peremptorily signified his constancie both in aduersitie and prosperitie that through Christ which strengtheneth him he could be content whether he were abased or did abound the Philippians might haply say Then our liberalitie needed not you could haue bene as well without it as with it and therefore we might very wel haue spared both our labour and our liberalitie No no saith the Apostle notwithstanding that through Christ which strengtheneth me I can be content whether I be full or hungrie yet ye haue well done that ye haue communicated to mine affliction ye haue well
the beasts of the forrest are his and so are the cattell vpon a thousand hils the whole world is his and all that is therein The eies of all waite vpon him 145.15.16 and he giues them their meate in due season he openeth his hand and filleth all things liuing with plenteousnesse All riches of grace and glorie of this life and of that that is to come are with him and vnto whom he will he giueth them And therefore the Apostle telleth the Corinthians saying 2 Cor. 9.8 God is able to make all grace to abound toward you that ye alwaies hauing all sufficiencie in all things may abound in euerie good worke The Corinthians they did as we do they feared that if they should giue much to the reliefe of the poore Saints they should impouerish themselues thereby For they thought that whatsoeuer was giuen to others was taken from themselues And therefore they gaue when they gaue very sparingly and nothing chearefully Whereupon the Apostle tels them that God is able to wit through his riches to make all grace to abound towards them that is to repay them all that they haue giuen with aduantage that they might haue enough both for themselues and also to helpe others withall So rich is our God that he can and so good is our God that he will do thus vnto all them that sow liberally and giue chearefully And why should any man doubt of this When thou sowest thy come in the ground doest thou not hope to receiue thine owne againe with aduantage and doest thou not reape oftentimes a great deale more then thou diddest sow Why then shouldest thou doubt after thy dispersing to the poore to reape seuen fold more for it Why shouldest thou not hope to receiue thine owne againe with very great aduantage Considering these things beloued let it be farre from vs to doubt that pouertie will follow our liberalitie Let vs not thinke with our selues that the more we giue the lesse we haue but rather that the more we giue the more through his riches we shall haue Let the poore therefore be our field wherein we sow our corne and surely we shall reape plentifully let the poore be our altar whereon we make our offering and then surely our sacrifice shall be acceptable and pleasant vnto God let the poore be our chist wherein to hourd our treasure and this shall surely further our reckoning in the day of Christ Iesus If our liberality abound according to our abilitie to the poore our God shall fulfill all our necessities through his riches yea he shall fulfill them with glory euen with such plentifulnesse and abundance as that his name may be glorified thereby The third thing which I note is that the Apostle saith that their recompence of reward was in Christ Iesus Whereby he giueth them to vnderstand that God made this recompence of reward vnto them of their liberality towards him not for their works sake as vpon desert but for Christ Iesus sake onely by grace Whence I obserue how the promises of God touching the recompence of reward for our works are made good vnto vs the promises are made and payed only in Christ Iesus not any way for the merit of our works seene or foreseene In him God from the beginning loued vs and made all his louing promises of his sweete mercies vnto vs and in him partly now he doth partly hereafter shall make them good vnto vs through his riches with glory This our Apostle witnesseth where he saith 2 Cor. 1.2 that all the promises of God in Christ Iesus are yea and are in him Amen that is in him they are all made and performed ratified and established And the reason is plaine for why doth he make or performe such promises vnto vs but onely in his gracious loue and fauour towards vs euery promise of his vnto vs being a testimonie of his loue towards vs And how doth he loue vs but onely in Christ Iesus in whom alone he is well pleased Mat. 3.17 His promises then vnto vs being made and performed onely in loue vnto vs his loue vnto vs being onely in Christ Iesus it is plaine that all his promises are made and performed vnto vs in Christ Iesus alone By him we are reconciled vnto God and in him through him and for him we haue whatsoeuer we haue So that whensoeuer any promise is made vnto vs throughout the whole Scripture either of blessing for this life or for that that is to come of temporall or of eternall reward of safetie from enemies or of saluation in the heauens still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God to know that in him alone both the promise is made and shall be performed vnto vs through the loue of God wherewith he loueth vs in him Hence then first we learne not to credit any such as shall tell vs that any reward is promised or giuen vnto vs for the merit or worth of our works seene or foreseene For let but this ground be laid which is most certaine and true that all the promises of God vnto vs are made and performed in Christ Iesus then must it needs be concluded that in vs no merits or any thing were seene or foreseene wherefore such promises should be made or performed and that we are altogether vnworthie in our selues vnto whom any such promises should be made or performed For therefore are they made and performed in Christ Iesus because in vs there is nothing wherefore they should be performed or made Or if there be then as the Apostle reasoneth touching iustification saying If righteousnesse be by the Law that is by the works of the Law then Christ died without a cause so do I touching this point If in vs there be any thing wherefore the promises of God should be made or performed then in vaine are they made and performed in Christ Iesus I omit to speake of the great vnworthinesse of our best works because I haue spoken to that purpose often heretofore Onely for this time let this ground be considered and if any man at any time shall seeke to perswade you that this or that reward is promised and shall be giuen vnto you for the merit of your works tell him that it is promised and giuen vnto you in Christ Iesus and therefore not for any merit of your works Secondly hence learne the stablenesse of all Gods promises made vnto his children As this here is so they are all made in Christ Iesus and therefore must needs be stable and neuer faile Euen as we say that whom he loueth once he loueth vnto the end because whom he loueth in Christ Iesus him he alwaies loueth so his promises being all founded and grounded vpon his loue once made vnto his children shall not faile for euer because they are all made in Christ Iesus A notable comfort vnto all Gods children Hath he
call him my God and my Lord to brand them with most odious names and to heape on them most opprobrious speeches that shall at any time so speake But if we keepe the true patterne of the most wholesome words which we haue learned of our Apostle 2 Tim. 1.13 as he willeth vs it is warrant enough for vs and if we do so whatsoeuer opprobrious name or speech is cast vpon vs lights as well vpon him as vpon vs and so long we neede not much to moue or trouble our selues thereat The second thing which here by the way I note is that the Apostle saith Vnto God euen our Father God he is the Father of our Lord Iesus Christ and he is the Father of vs all And hereupon he saith Ioh. 20.17 I ascend vnto my Father and your Father vnto my God and your God But not any but Christ alone when he speaketh of God can say my Father The reason is in the difference of the manner how he and we are called sonnes For in a large different manner are he and we called sonnes he by eternall generation of the substance of the Father we onely by Adoption through Iesus Christ his Sonne and regeneration by his Spirit he the onely begotten Sonne of God by nature we all the sonnes of God not by nature but by grace nor onely as the Angels in respect of our creation but in respect of our Adoption and regeneration Albeit therefore one God be the Father of our Lord Iesus Christ and the Father of vs all yet because of this different manner how he is his and our Father we cannot say as he my Father but onely our Father Neither is it obserued that any saith with Christ my Father 28. as many say with Thomas my Lord and my God The third thing which by the way I note is that in this and other like places where these speeches are thus ioyned together our God is mentioned in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings and our Father in respect of spirituall graces and eternall in the heauens For as our God he created vs and made vs but as our Father he adopted and redeemed vs by Christ and renewed vs by his Spirit as our God he gaue vs life motion and being but as our Father he maketh vs to liue vnto his praise to walke after the Spirit and to be new creatures So that the ioy and comfort of our soules is this that our God is our Father euen our mercifull and louing God and tendereth vs as his sonnes and heires of his promises These things I thought good to note by the way by occasion of the first note which here offereth it selfe viz. vnto whom all praise is due namely vnto God euen our Father The second thing which here I note is the thing which is due vnto him which is glory and honour and praise and thanksgiuing as witnesse also the foure and twentie Elders saying Thou art worthie O Lord to receiue glorie and honour Apoc. 4.11 and power For thou hast created all things c. The third thing which I note is the continuance of the time during which this praise is to be giuen vnto him which is for euermore that is throughout all ages from generation to generation The reason of which euerlasting continuance is not onely because of his eternall maiestie and glorie but specially because of his euerlasting mercy and loue that as his mercies endure for euer so his name may be blessed and praised for euer Many notes ye see might hence easily be gathered and not vnfruitfully insisted vpon as first from the person vnto whom all praises is due viz. not vnto Saints or Angels much lesse vnto brutish or senslesse creatures but vnto God onely euen vnto God our Father Secondly from the thing which is due vnto him which is praise and thanksgiuing not with lips alone but from the heart and soule which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly from the time that his praise is not to be temporarie but euerlasting as his mercies are euerlasting But for this time my meaning is to conclude all these in one short obseruation which is this That alwaies in all things God euen our Father is to be praised write we or speake we remember we with our selues or mention we vnto others temporall blessings or spirituall graces for this life present or for that that is to come still he is to be praised And to this the Apostles giue witnesse in euery place Our Apostle concluding his Epistle to the Romanes Rom. 16.27 To God saith he onely wise be praise through Iesus Christ for euer Amen And againe Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen 1 Tim. 1.17 And againe Vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1 Pet. 4 11. And the Apostle Peter Let God in all things be glorified through Iesus Christ to whom is praise and dominion for euer and euer Amen In which testimonies to omit infinite others which might be brought to this purpose ye see also the practise of the Apostles that alwaies in all things they praised the euerliuing and onely wise God And the reason why it should be so is euident and cleare as the foure and twenty Elders yeeld it where they cast their crownes before him and say Thou art worthie O Lord to receiue glorie Apoc. 4.11 and honour and power For thou hast created all things and for thy wills sake they are and haue bene created Rom. 11.36 Or as our Apostle yeeldeth the reason Of him and through him and for him are all things to him therefore be glorie for euer Amen But not to seeke after other reasons then our present text affoordeth he is our God that hath created vs formed vs and made vs for his glorie he is our Father which hath blessed vs with all spirituall blessings in heauenly things in Christ and his mercies towards vs in Iesus Christ his Sonne are for euermore therfore alwaies and in all things his name is to be blessed and praised But who is he that knowes not this that God is alwaies in all things to be praised and that there is great cause so to do If the question be asked one thing will be answered but if the practise be looked into another thing may bee iudged Luk. 12.47 If we know it and do it not it cannot be but that we shall be beaten with many stripes And do we alwaies in all things praise the Lord If ten lepers be clensed amongst vs of their leprosie are there not nine of them that neuer returne backe to giue God praise
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