is this thing whereof we now speake Hee will as it shall be for his glory continue vs in the fellowship which wee haue in the gospell if wee continue to aske it in faith and faint not This then may teach vs of what weight and moment our continuance in the fellowship of the gospell is It is not a thing which hapneth by fortune or which humane policie effecteth but onely it is of God and therefore alwaies in all our praiers we are to pray vnto him for it Let vs therefore pray vnto the Lord without ceasing for this grace let vs neuer forget to commense this suite in our praiers vnto God let vs alwaies pray for it and not faint The fift thing which here I note is that the Apostle praied for the Philippians with gladnes because of their growth in godlines and in the knowledge of Iesus Christ by the worke of his ministery Whence I obserue a necessary care which ought to bee in the whole Church I meane in all them that are taught in the word and that is that they so profit and increase in all knowledge and iudgement in all godlinesse and holy conuersation that their Pastors and Teachers may pray for them with gladnes Such a care it may seeme that the Romanes had vnto whom the Apostle giueth this testimonie that their faith which was published and their obedience which was come abroad much gladded him Rom. 1.8 Such a care it may seeme that the Colossians had vnto whom the Apostle giueth this testimonie that though he was absent in the flesh yet was he present with them in the spirit reioycing and beholding their order and their stedfast faith in Christ And such a care ought all the people of God to haue that they which watch for their soules as they that must giue accounts vnto God for them may now pray for them with gladnes and afterwards giue their accounts for them with ioy and not with griefe But this care is not common among the people for where the Pastor in an holy care for his people praieth for them he praieth for them in many places with great heauinesse with heauinesse I say for their neglect and contempt of the word with heauinesse for their ignorance in the things that belong vnto their peace and vnwillingnesse to bee instructed therein with heauinesse for their vngodly conuersation and vnchristian walking with heauinesse for spending his strength in vaine and for nothing amongst them Hee praieth but his soule mourneth because hee cannot gaine them vnto Christ Iesus he praieth but his soule mourneth because they runne and needs will runne headlong to the deuill So litle care commonly there is of profiting by the ministery of the word amongst them that are taught in the word Beloued let it neuer be said so of you but let your care be that they which labor in the word amongst you may pray for you with gladnes Jam. 1.21 Lay apart all filthinesse and superfluity of maliciousnes and receiue with meeknes the word that is graffed in you which is able to saue your soules Follow the truth in loue and in all things grow vp into him Eph. 4.15 which is the head that is Christ Let your conuersation be such as it becommeth the gospell of Christ and striue to increase in all good things with all godly increasing for so and so onely shall we haue cause to pray for you with gladnesse Lastly in that the Apostle hauing taught the Philippians the way of truth giueth thanks for them praieth for them and that with gladnesse because of the fellowship c. Hence I obserue a duty of the Pastors of the Church which if time had giuen leaue and the place had beene so conuenient should principally haue beene stood vpon and that is that the Pastors are not onely to teach their people with the wholesome word which cannot be reproued but they are also to pray for them that the word may haue a blessing among them that they may grow and increase thereby in all knowledge and holinesse to the Lord they are to be glad in their soules for their profiting in the word of grace and they are to giue thanks vnto God on their behalfe when they see their order their stedfast faith in Christ their growth in godlines and righteousnes and holy conversation This should be and might be and I wish it were and if it be not it is their perill in whom it faileth to be LECTVRE V. PHILIP I. Verse 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ NOw giue mee leaue briefly to note one thing further from those words and that is that both our thanksgiuing and our praying are alwaies to bee vnto God Our thanksgiuing because all deliuerance in dangers all comfort in troubles all helpe in time of neede all spirituall graces in heauenly things and all corporall blessings whatsoeuer are from him the father of all mercies and giuer of all goodnesse for euery good giuing and euery perfit gift is from aboue and commeth downe from the father of lights Iam. 1.17 He vpholdeth all such as fall Psal 145.14 15 16. and lifteth vp all those that be downe the eyes of all waite vpon him and he giueth them their meat in due season he openeth his hand and filleth all things liuing with plenteousnes He killeth and maketh aliue bringeth downe to the graue and raiseth vp 1 Sam. 2.6 maketh poore and maketh rich bringeth low and exalteth He is our rocke and fortresse our strength and shield 2 Sam. 22.1 and he that deliuereth vs in all time of danger He is the father of mercies 2 Cor. 1.3 and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of him 4. He succoureth vs when we are tempted and suffereth vs not to be tempted aboue that we be able 1 Cor. 10.13 but giueth the issue with the tentation that we may be able to beare it He created vs Esay 43 7. Act. 17 28. Eph. 1. formed vs and made vs for his owne glory In him we liue moue and haue our being Hee blesseth vs with all spirituall blessings in heauenly things in Christ hauing chosen vs in him predestinate vs to be adopted through him redeemed vs through his blood iustified vs and sanctified vs washed and cleansed vs from our sinnes in him and begotten vs by faith vnto a liuely hope in him In one word he is all in all things vnto vs. Vnto whom then should wee sacrifice the calues of our lips Col. 3.11 and offer the sacrifice of praise and thanksgiuing but vnto him of whom through whom and for whom are all things and by whom we haue all blessings in good things and deliuerance from all
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
the resurrection of the iust LECTVRE LX. PHILIP 3. Verse 12. Not as though I had already attained vnto it but one thing I doe I forget that which is behinde and endeuour my selfe c. THus wee haue heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippians hath instructed them by his owne example in the point touching mans righteousnesse before God namely that they were not to repose any confidence in their owne righteousnesse which is by workes but to repose all their confidence in the righteousnesse of Christ which is through faith for he iudged all his owne workes to be but losse and dung in respect of any righteousnesse before God and he reioyced only in Christ Iesus that he might winne Christ that hee might know Christ and the vertue of his resurrection c. and therefore the Philippians were to doe so too and wee so too Now the Apostle goeth forward and as before by his owne example he taught them what to thinke of mans righteousnes before God so now by his owne example hee teacheth them still to labour to increase in the way of godlinesse and in the knowledge of Christ Iesus and of the vertue of his resurrection c. And he taketh occasion so to doe vpon that which he had said before for he had said before that hee thought all things losse for the excellent knowledge sake of Christ Iesus and that hee iudged all things to be dung that he might winne Christ that he might know Christ c. Now hereupon happily it might be thought that hee was growne to an excellent knowledge of Christ Iesus hee was perfect in the knowledge of Christ Iesus Did he take such pleasure and comfort in the knowledge of Christ Iesus that for it hee thought all things losse and dung Here was perfection indeed hee was come to the races end he needed no more No no saith the Apostle for all this I am but in the way I haue not yet attained to the perfect knowledge of Christ I am not perfect in the knowledge of Christ I follow and labour after it with all maine and might that I haue I am entred the lists I am in the way and I neuer looke behinde mee but still I goe forward and albeit I be not at my races end yet still I am looking toward the marke that is set before mee and I make towards the marke as hard as euer I can Thus the Apostle by his owne example sets an edge on them to runne forward in the race that they had begunne in Christ Iesus and to labour still to increase in the knowledge of Christ Iesus Which hee did the rather because of those false Teachers that were amongst them that told them that they knew Christ well enough and that they were come to great perfection in the knowledge of Christ Iesus in that they know him to be the Messias to bee God and man to be the reconciliation for the sins of the whole world and now they were to looke to the obseruation and keeping of Moses Law and to ioyne it vnto Christ so to be made righteous before God Because of these I say the Apostle hauing taught them that not any thing is to be ioyned vnto Christ to be made righteous by it doth now stirre them vp by his owne example to labour continually to increase in the knowledge of Christ Iesus Thus much for the generall scope and meaning of these words Now let vs yet a little more particularly examine these words Not saith the Apostle as though I had already attained to it to it to what to the perfect knowledge of Christ for the Apostle had said before that hee thought all things losse for the excellent knowledge sake of Christ and that he iudged them to be dung that he might win Christ that he might know Christ c. and hereupon it might be thought that hee had already attained to the perfect knowledge of Christ and of the vertue of his resurrection c. whereby he might attaine to the resurrection of the dead But no saith the Apostle I iudge all things to be dung that I may know Christ not as though I had already attained to the perfect knowledge of Christ Againe it is to be obserued that he saith not as though I had already or not as though I had now attained to it whereby the Apostle signifieth that as now his state stands he hath not attained to the perfect knowledge of Christ He addeth either were now perfect to wit in the knowledge of Christ and so of the vertue of his resurrection c. Hee addeth but I follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word doth not simply signifie to follow but to follow as the persecutor that will not rest till he haue him whom he persecuteth or to follow as the runner that will not rest till hee come to the goles end By this then hee signifieth how greedily and incessantly he pursueth after the perfect knowledge of Christ hauing it as it were in chase I follow saith he if I may comprehend that that is desiring to catch hold of the knowledge of Christ Iesus euen as I also am comprehended of Christ Iesus that is euen as Christ Iesus hath caught hold on mee that is desiring that as Christ hath perfectly caught hold of mee by his gracious mercy towards mee so I may â—atch hold of the knowledge of Christ Iesus perfectly by the like his gracious mercy towards mee And so I reade in this place not as it is in our Bibles for whose sake but euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase which the Apostle vseth suffering it and the scope of the Apostle leading vnto it It is then as if the Apostle should haue said I thanke my God I know Christ and the vertue of his resurrection c. and I take great comfort and pleasure in the knowledge of Christ and I thinke all things but losse for this excellent knowledge sake not as though I had now attained vnto this knowledge perfectly or were now as I am now Paul aged and taught by God in the wayes of God perfect in the knowledge of Christ nay I now know him only in part but I follow this knowledge euen with eagre and incessant pursuit desiring that I may comprehend and catch hold of the knowledge of Christ Iesus euen as perfectly and in the like mercy that hee hath comprehended and caught hold of mee This I take to be the true meaning of these words and it is not my meaning now or at any time to trouble you with varieties and diuersities oâ— expositions In these words then I note these points first the Apostles acknowledgement of his owne imperfection in these words not as though c. secondly the Apostles eagre pursuit after perfection in these words but I follow c. Now let vs see what obseruations wee may gather hence for our vse and
and were in a sort with me in my bands and in my defence and confirmation of the gospell I know there are great diuersities of interpretations of this text of scripture but iudging this to be most simple I will not trouble you with any other The reason then of that his perswasion of them was this because such was the Philippians zeale for the gospell and loue of him that howsoeuer it were with him whether he were bound for the gospell or defended the gospell or confirmed the gospell they stucke close vnto him and tooke part with him both in his bands in his defence confirmation of the gospell The first thing then which here I note is that the Apostle saith that it became him so to iudge of the Philippians so to be perswaded of them as he said vers 6. because of their zeale for the gospell and loue of him Whence I obserue that it becommeth vs certainely to be perswaded of their perseuerance and saluation and that they are the children of God in whom we see obedience to the gospell zeale for the truth loue of the brethren true signes of godlinesse euident fruits of the spirit That in charitie we are euery man to hope the best one of another the Apostle plainly sheweth when hee saith that Charitie beleeueth all things 1 Cor. 13.7 charitie hopeth all things Charitie beleeueth all things therefore in charitie we are not to suspect the worst but to beleeue the best one of another Charitie hopeth all things therefore in charitie we are not to mistrust the worst but to hope the best one of another Neither onely so when there are such outward tokens of grace and godlinesse as ought easily to cause vs to beleeue and hope the best one of an other but so also when there are not so plaine tokens of grace so manifest fruits of the spirit Nay when there are manifest tokens of want of grace fearefull tokens of being giuen vp into a reprobate minde yet are wee not to despaire of such a one but to leaue him vnto the Lord vnto whom he standeth or falleth Witnes the Apostle where he saith Rom. 14.4 Who art thou that condemnest another mans seruant he standeth or falleth to his owne master There hope the best we cannot and yet condemne him or despaire of him we may not Now as in charitie we may not despaire of any but hope well where all is not well and perswade our selues the best where we see the outward tokens of the spirit so where we haue iust cause of this perswasion by the true fruits of righteousnes we are certainely to be perswaded that they are the children of God Which as it appeareth by this place of our Apostle so also by that where he saith of the Thessalonians that he knew that they were the elect of God 1 Thess 1.4 drawing one argument from the effectuall preaching of the gospell amongst them vers 5. and another from their obedience to the gospell vers 6. so that where we see these and the like tokens of grace and godlinesse there we are after the Apostles example to be certainely perswaded and to know that they are the elect children of God Degrees I know there are in certainty of perswasion and knowledge for no man can be so certainely perswaded so certainely know another mans saluation another mans adoption into the sonnes of God as his owne because besides all other grounds which hee hath or can haue touching others he hath the testimonie of the spirit witnessing vnto his spirit that he is the child of God and that his saluation is sure Yet may he and hee is certainely to be perswaded where he seeth a good worke begun that he that hath begun c. A good lesson for many of vs to learne for so crooked and ill affected are we commonly one towards another as that we will easily perswade our selues the worst one of another but seldome perswade our selues the best one of another Though we see many great tokens of Gods graces in our brethren if we see any infirmitie or offence in them we grate vpon that and we could be well perswaded of them but for that which if it might haue stopped the Apostles perswasion of the Philippians he should neuer haue beene so well perswaded of them as he was for among them there were murmurings and reasonings and many things done through contention and vaine-glory yet looking vpon their obedience to the gospell their constant abiding in the truth their christian loue of him he perswadeth himselfe the best of them euen that he that hath begun c. So beloued howsoeuer we see slips and infirmities in our brethren yea though sometimes we see them fall flat to the ground yet if we see the manifest tokens of Gods graces in them let vs perswade our selues the best of them yea let vs perswade our selues of them as of our selues that they are the children of God and that their saluation is surely sealed in the heauens for so it becommeth vs to iudge of them after the example of our Apostle because of the fruits of the spirit in them LECTVRE VII PHILIP 1. Verse 7. Because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace 8. For God is my record how I long after you all from the very heart roote in Iesus Christ THe second thing which here I note is the testimonie which the Apostle giues vnto the Philippians of their zeale for the gospell of their loue of him and of their growth in godlinesse through the effectuall preaching of the gospell amongst them in that he saith that both in his bands and in his defence and confirmation of the gospell they all were partakers of his grace This was a sure token that they had well profited in the schoole of Christ in that whether the Apostle were bound for the gospell or defended the gospell or confirmed the gospell still they stucke close to him and tooke part with him and were though they were absent from him yet in zeale and in an holy affection in some sort in bands with him and in defence and confirmation of the gospell with him Hence then I obserue a notable argument how we may haue proofe vnto our selues and giue also proofe vnto others of our zeale for the gospell of our loue of the Ministers of the gospell by whom we haue been taught in the word of the power of the word in our hearts and soules and of our growth in godlines through the preaching of the word Is there any persecution of the gospell of Iesus Christ by any cruell tyrants Pope Turke or Spaniard or any other Are your Ministers and Teachers attached and brought before any bloudy inquisition for the gospels sake of Christ Iesus Are they brought vnto the barre there as felons or traitors to defend that truth which in all simplicitie and
his bountifulnesse and patience and long suffering not â—â—â—ng that the bountifulnesse of God leadeth vs to repentance Rom. 2.4 â—â—d therefore he hath giuen vs vp to the hardnesse of our heart that â—â—erour heart which cannot repent we might heape vnto our selues â—ath against the day of wrath 5. and of the declaration of the iust â—dgement of God Or if there be any of vs that goe not thus â—â—ckward as we haue said yet how many of vs is there that goâ—â—h forward and increaseth with the increasing of God It â—â—y be that some of vs thinke we haue some knowledge of Christ that we walke in some obedience vnto his will that â—e are not vniust adulterers swearers extortioners as others â—â—d that we are before many of our brethren for many good â—â—aces But doe we not euen sit vs downe and content our â—â—lues with that we haue and neuer seeke for more Or if we â—â—ke with the yong man in the Gospell what lacke I yet Mat. 19.20 is it â—ot as he did thinking that all is well we need no more Why â—â—se is it that we will not come vnto the house of God to heare â—is word The cry is incessantly taken vp Ho Esa 55.1 euery one that â—â—rsteth come yee to the waters and yee that haue no siluer come â—â—y and eat But we will not heare the voice of the charmer charme 〈◊〉 neuer so wisely We know Christ well enough or else we â—ould be sorry Againe why else is it that we come no faster â—â—rward in the practise of denying vngodlinesse and worldly â—â—sts and liuing soberly and righteously and godly in this â—resent world We heare the retrait from sinne and wickedâ—esse and the alarme vnto holinesse and righteousnesse often â—â—unding in our eares but we thinke they are things that doe â—ot concerne vs we poste ouer such things to such and such â—â—en we would willingly mend if we knew any thing amisse â—nd in the meane time we wish that we may keepe our selues as â—e are Thus if we doe not goe backward yet we doe not â—oe forward But let vs know that not to increase in the knowâ—edge of Christ is to decrease and not to goe forward in the â—way of godlinesse is to goe backward Yea whatsoeuer conâ—eit we haue of our knowledge and of our obedience we are â—â—rre from either if we doe not desire and long in our very â—oules to increase and grow forward in either If we know Christ our hearts will be enflamed daily more and more 〈◊〉 encrease in the knowledge of Christ and if we haue begunâ—â— truely to obey Christ we will go forward and make an end 〈◊〉 our saluation with feare and trembling For hereby we know that we know Christ and walke in his feare if we feele in our selues a longing desire to grow in grace and in the knowledge of our Lord and Sauiour Christ Iesus So many of vs therefore as desire to haue this testimonâ—â—â— vnto our owne soules that we know Christ in some measure and that we are truely partakers of the grace of Christ let 〈◊〉 follow after perfection and let vs grow from grace to grâ—â—â— and from knowledge to knowledge till wee come vnto the measure of the age of the fulnesse of Christ Let vs neither quench the spirit to go backward nor be wearie of wel doing to stand at a stay but let vs labour to encrease in euery good grace of God with the encreasing of God As wee grow 〈◊〉 yeares so let vs labour to grow in grace and as we grow in other knowledge so let vs striue to grow in the knowledge of Christ Iesus If we follow after perfection though it bee in great imperfection it is the worke of God and accepted with God And if the consideration of our Imperfections set 〈◊〉 vnto God by earnest praier vnto him that hee will perfitâ—â— praise in our weaknesse and encrease the graces of his holy spirit in vs it is a sure token vnto vs of our spirituall growth in Christ Iesus Whatsoeuer therefore our imperfection be 〈◊〉 not that trouble vs. If we haue not already attained vnto it or be already perfit let vs with our Apostle follow if we may comprehend it euen as we are comprehended of Christ Iesus and as the Apostle Peter in the end of his latter Epistle exhorteth them vnto whom he wrote 2 Pet. 3.18 Let vs growing in grace and in the knowledge of our Lord and Sauiour Christ Iesus It followeth Brethren I count That which followeth in these two 〈◊〉 verses is in substance the very same with that in the formâ— verse amplified by a continuall allegory taken from the â—â—ner of them that runne in a race but consisting of the same members to wit an acknowledgement of his owne imperfection in the knowledge of Christ and a signification of his â—agre pursuit after perfection The former member here is in substance the same with the former member of the former verse Only a louing compellation of them by the name of brethren is here added brethren I count not and the manner of speech is somewhat here altered in that he saith I count not my selfe that I haue attained to it In that he calleth them brethren I note the Apostles kinde dealing with the Philippians to winne them from that error â—herewith they were somewhat entangled though not bewitched and seduced by the false Teachers Whence I obserue a necessarie dutie of a good Minister which is to winne them that are falling into any error from their error by the spirit of meeknesse Brethren saith the Apostle Gal. 6.1 if any man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse The same course is to be taken with them that are falling into any error They are not to be soothed vp or flatered in their error but they are to be reclaimed with all kindnesse and mildnesse As therefore is the man and his fault so is he to be dealt withall Pro. 17.10.26.3 A reproofe entreth more â—nto him that hath vnderstanding then an hundreth stripes into a foole Gods children therefore are gently to be dealt withall but a rod belongeth to the fooles backe Some wounds must haue wine some oyle some wine and oyle powred into them And therefore the Apostle had learned sometime to come with a rodde and sometimes in the spirit of meeknesse sometimes beseeching by the tender mercies of God and sometimes deliuering vnto Sathan sometimes with beloued Brethren and sometimes with foolish Galatians Let not therefore this â—or the like places deceiue any to thinke that God is onely in the soft and still voice of brethren but let euery Minister of Christ learne when to reproue sharply and when to deale more mildly and as he seeth it expedient so let him come with a rodde or in the spirit of meeknesse But I haue had occasion heretofore and shall haue hereafter to