vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
according to both According to his godhead not as it is considered in it selfe but in as much as his godhead which froâ— his birth vnto his death did little shew it selfe after his resurrection was made manifest in his manhood For as the Apostle saith Rom. 1.4 He was declared mightily to be the sonne of God by the resurrection from the dead Euen by the resurrection and after his resurrection from the dead he which was thought only to be man was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places not onely shaking off all infirmities of mans nature but also being beautified and adorned with all qualities of glory both in his soule and in his body yet so that still he reteineth the properties of a true body For euen as he was man hee was set at the right hand of the father to rule and reigne ouer all till all his enemies beâ— destroyed and put vnder his feete To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour euen such as plainely shewed him to bee God and was set on the throne of God there to rule and reigne as soueraigne Lord and King till hee come in the clowdes to iudge both quicke and dead Here then is both matter of comfort and consolation vnto the godly and likewise of feare and astonishment vnto the wicked and vngodly For therefore is he ascended into heauen euen to prepare a place for vs that where hee is there may we be also Ioh. 14.2 for so himselfe speaketh And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces so in glory and maiesty that he may succour vs in all our miseries and helpe vs in all dangers Whatsoeuer infirmities we haue whatsoeuer persecutions wee suffer whatsoeuer crosses we endure wee neede not be dismaide or troubled For Christ Iesus who bore our infirmities whom the high Priests Scribes and Pharisies and all the Iewes persecuted vnto the death who endured the crosse and despised the shame is exalted vnto the highest glory for vs and both 〈◊〉 able to succour vs and will not suffer vs to perish If Christ â—ad not ouercome death and sinne and the world and the Deuill nay if he had not as a most triumphant King led capâ—â—uitie captiue and so crushed them that though they would â—et they can not hurt vs nay if hee did not now as Lord and â—ing so bridle their rage that they cannot preuaile against vs â—hen might we well feare death and sinne and the world and â—he Deuill But now that he hath ouercome all these and â—uleth all things henceforth with his mightie power so that â—ne haire of our heads cannot fall away without his heauenly â—ill and nothing can touch vs but as hee giueth leaue what â—re of death what danger of sinne what care of the world â—hat care of the Deuill Let death draw out his sharp arrowes â—gainst vs let sinne assault vs and seeke to tyrannize ouer vs â—t the world hate vs and band themselues against vs let the â—euill rage and lay what battery he can against vs our King â—nd our God which dwelleth in heauen he laugheth them to â—orne and our Lord hath them in derision Hee saith vnto â—em touch not my chosen and doe my children no harme Hee â—tteth them their bounds which they cannot passe and hee â—miteth their power euen as it best pleaseth him And thereâ—â—re death shall not deadly wound vs but onely transport vs â—nto a life that lasteth euer sinne shall not tempt vs aboue â—at we be able but together with the tentation we shall haue â—e issue that we may be able to beare it the world and wickâ—â— instruments of Sathan shal either not at all preuaile against â— or no farther then shall be for Gods glory and our good â—either shall the Deuill rage he neuer so horribly be able to â—rre euer a whit farther then the linkes of his chaine shall be â—osed vnto him When Salomon was annointed King ouer â—rael in stead of Dauid his father 1 King 1.40 it is said that all the people came â—ter him that they piped with pipes and reioyced with great ioy so â—at the earth rang with the sound of them Shall the people of â—rael thus reioyce the crowning of Salomon and shall not â—e much more reioyce when as Christ Iesus is placed in heaâ—en at the right hand of his Father and hath the euerlasting â—epter of his kingdome put into his hand Shall not our soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace and the strong rocke of our saluation Surely the Apostle so reioyced in this crowne of his glory that he bidde defiance vnto condemnation and whatsoeuer accusation could bee laid against him who shall lay any thing saith he vnto the charge of God chosen Rom. 8.33 it is God that iustifieth Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God 34. and maketh request for vs c. Where ye seâ— plainely how the Apostle vpon the ground of Christ hiâ— death or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead henceforth feareth neither accusation nor condemnation nor whatsoeuer can be laid vnto his charge And as the Apostle doth so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation and whatsoeuer can be laide vnto theire charge now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King the earth may be glad thereof hee iâ— great in Sion and high aboue all people Let the heauens reioyce and let the earth be glad let the sea roare and all that therein is Psal 91.1.2.3 c. Thou that dwellest vnder the defence of the most high and abidest vnder the shaddow of the almightie say vnto the Lord c. Now as this soueraigntie of power and excellency of dignitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly so may it be matter of feare and astonishment vnto the wicked and vngodly Psal 2.9 For he shall bruise his enemies with a rodde of iron and breake them in pieces like a potters vessell Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue he shall tread them vnder feete and make a slaughter not so much of their bodies as of their soules For as his exaltation into that glory is for the good of his Church and faithfull people so is it for the confusion and vtter destruction of his enemies For it is a righteous thing with him to recompence tribulation to them which
be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
the growth of the gospell of Christ â—â—sus Againe in some it is very cleare that the motiues â—â—awing them to preach Christ is a sincere and holy loue â—â—th towards you that they may present you holy and vnâ—â—ameable before God in that day and in the meane time â—ay reioyce ouer your faith loue and holy obedience and â—â—ewise towards the truth that the truth by them may bee â—â—owne in all places But in others it is greatly to be feaâ—â—d that their comming to preach Christ is vpon spitefull â—â—uie towards the faithfull seruants of Christ Iesus maligâ—â—ng the gifts and graces of Gods holy spirit in them vpon â—ontentious humor casting vp and downe the firebrands 〈◊〉 schismes strifes and debates to set the Church on fire or â—â—on euery other inordinate affection rather then vpon â—â—e Againe in some it is very cleare that the end of their comming to preach Christ is to glorifie the Lord to beget children in the faith to comfort the humbled and afflicted soule to build vp the ruined walles of Sion and to turne them that belong vnto the Lord vnto righteousnesse that they may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus But in others it is greatly to bee feared that the end of their comming to preach Christ is to grieue the soule which the Lord would not haue greeued to cast dunge in the faces of their brethren to adde affliction vnto them that already are afflicted and vnder the name of the Church to wound the Church euen with a deadly wound I wish indeede euen from my very heart roote that all that preach Christ in our Church at this day were of the better sort and that our day might haue this exception from the Apostles day And I doe assure my selfe that there were neuer moe in our Church then at this day there are which preach Christ of a pure and good minde vpon a sincere and holy loue towards the Church and towards the truth to gaine men vnto the Church and to ground men in the truth Neither doe I or dare I pronounce of any but that he so preacheth Christ But as I said it may greatly be feared that in this our day there are such as doe not so preach Christ For as the Apostle reasoneth whereas there are among you enuying 1 Cor. 3.3 and strife and diuisions are yee not carnall and walke as men So doe I reason touching this point whereas there are amongst vs such as are euer obscuring the lights of our Church euer girding at them whose graces haâ—â— beene and are most eminent in the Church euer crossing and thwarting the things most behouefull for the Church euer snarling and catching at euery aduantage they caâ— take euer casting firebrands of schismes and contentions iâ— the Church are there not that preach Christ vpon enuâ—â— and strife and not purely but of purpose to greeue As I wish there were no such diuersitie among them that preach Christ so this diuersitie for me might haue beene buried iâ— silence if this scripture had not forced me to so much as 〈◊〉 haue spoke The vse which I make hereof is for the Minister and â—â—eacher of the gospell who hence may take good notes â—hereby he may know whether he be a good minister and â—â—eacher of the gospell The first note whereby hee may â—low this is if hee speake the worde for it is not the wiseâ—â—me of man or the traditions of the Church or the sophiâ—â—ie of the Schooles but it is the word of the euer-liuing â—od that he must speake if he be a good minister and preaâ—â—er of the gospell as it is written If any man speake 1 Pet. 4.10 let him â—â—eake as the word of God Whereby is implyed that if hee â—â—eake not so he speaketh not as he ought The second note whereby hee may know this is if hee â—â—eake the word franckely and boldly for it is not for the â—â—ord his Ambassador to be babish or bleatish or for feare 〈◊〉 keepe backe any part of the Lord his counsaile but as â—â—hn vnto Herod so he must speake boldly vnto the faces of â—â—e greatest and feare not the face of any man as it is writâ—â—n Cry aloud and spare not lift vp thy voice like a trumpet Is 58.1 â—â—d shew my people their transgression and to the house of Iacob â—â—eir sinne whereby he implieth that this is most requisite 〈◊〉 the Lord his Prophet and Minister that he boldly do the â—â—ill of him that hath sent him whether he be to plucke vp 〈◊〉 to roote out or to destroy and throw downe or what â—â—se soeuer The third note whereby he may know this is if he speake â—â—e word boldly and of a good minde For it is not enough â—â—at he speake the word and speake it boldly but if he will â—pproue himselfe for a good Minister and Preacher of the Gospell he must also speake out of a good minde towards God to glorifie him towards them that heare him to saue â—â—em and towards the truth of Christ Iesus to make it â—â—owne in all places as it is written 1 Tim. 3.9 that they should haue â—he mysterie of the faith in a pure conscience or in a sincere â—nd good minde The fourth note whereby hee may know this is if hee â—peake the word vpon a sincere and holy loue For this alâ—o is requisite that he preach the word not vpon strife and contention to moue brawles and stirres in the Church bâ—â— vpon loue towards him who hath commanded to feede 〈◊〉 sheepe and his lambes vpon loue towards the sheepe 〈◊〉 Christ that they wander not as sheepe without a shepherd and vpon loue towards the word that it be not hid as vndeâ— a bushell if hee be a good Minister and Preacher of the word The last note whereby he may know this is if he speake the wo d to the end that God may be glorified his Church builded and his Gospell defended If I say he finde these notes in himselfe hereby hee shall know that he is a good Minister and Preacher of the word Otherwise if he speake not the word but the deuises of his owne braine or speake the word coldly and fearefully fearing mens persons or speake the word of a corrupt and naughty minde or vpon an enuious and contentious humor or to greeue the godly and hinder good things let him know that he is not a good Minister and Preacher of the word Let euery man therefore that is set apart vnto this worke examine himselfe of these things and so let him iudge of himselfe and where be hee findes a fault in himselfe let him mend that which is amisse Now if any man shall here except and say how then If the case thus stand among the Preachers of the word that some of them preach Christ euen through enuie and strife not of a pure and good minde but rather to vex the soule of the righteous
life or death â—f he should chuse the one vers 22. and secondly answeâ—eth that he knoweth not what to chuse but in this choise â—s in a strait betwixt two and thirdly setteth downe the reasons why the choise is so hard as 1. in respect of himselfe it were better for him to chuse death vers 23. and 2. in respect of them it were better that he chose life vers 14. Here is then the strait whether for his owne greater good he were now to chuse death or for their greater good hâ— were to chuse longer life This I take to be the order and meaning of these words generally thus farre Now let vâ— see what obseruations we may gather hence for our fartheâ— vse and instruction The first thing then which here I note is the reason wherefore the Apostle was so indifferent either vnto life or death which so euer God might be glorified by and it was because whether he liued or died if by either death or life he might gaine glory vnto Christ vnto him did accrew vantage enough Whence I obserue how a Christian becommeth indifferent vnto either life or death and that is thus if Christ be vnto him both in life and in death aduantage if he seeke no other gaine but this that Christ may be glorified in his body then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified be it life or death This was it that made those three children mentioned in Daniel so indifferent either vnto life or death For when Nebuchadnezzar had called them and thundred out cruell threatnings against them if they should not worship the golden image that he had set vp Dan. 3.16.17.18 they said vnto him O Nebuchadnezzar we are not carefull to answer thee in this matter Behold our God whom we serue is able to deliuer vs from the hote fiery fornace c. In which their answer they plainely shew that it was not life or death that they stood vpon but it was the glory of their God If God should deliuer them from death to his farther glory by their life they were willing to liue and againe if he should deliuer them vp vnto death to his further glory by their death they were also willing to die Life and death was indifferent to them by whether soeuer God would be glorified in them because the glory of God was all that they sought in life or in death The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience and for the defence of the truth of Christ Iesus to the shedding of their bloud They were willing no doubt to haue liued and they â—re willing also to die euen very indifferent vnto either 〈◊〉 or death And how so that they were indifferent vnto â—â—her Because if God were glorified in them whether it â—â—re by life or by death that was comfort enough ioy â—â—ough and gaine enough vnto them If they might gaine â—rie vnto God thereby came death or came life either â—â—s welcome vnto them And in so many of gods children â—here is this indifferencie vnto either life or death thus â—commeth to passe because of the aduantage which they â—â—ckon vpon by Gods glorie because as either life or death â—akes for Gods glory so they embrace either life if therâ—â— God may be more glorified and death if thereby God â—ay be more glorified Let this then teach vs euen so many of vs as feele not in â—â—r selues this indifferencie vnto either life or death to â—â—oke into the cause why it is that we are not indifferent vnâ—â— either And surely if we be not too partially affected toâ—ards our selues we shall finde that it is because this is the â—ast reckoning with vs that Christ be glorified in our boâ—â—es The pleasures and sorrowes of life and the terrors of â—eath these be the things that so affect vs that wee are not â—â—different vnto either but so heart set on the one that wee â—â—nnot brooke to heare of the other If as Iob speaketh Iob 21.8.9.10 â—ur seede bee stablished in our sight with vs and our generation â—â—fore our eyes if our houses be peaceable without feare and the â—â—od of God bee not vpon vs if our bullockes gender and faile not â—nd our Cowe calue and cast not her calfe If wee spend our â—ayes in wealth and haue all things at our desire then doe â—e so dote vpon these things that wee say with the foole in â—he Gospell Soule Luc. 12.19 thou hast much goods layd vp in store for â—any yeares liue at ease eate drinke and take thy pastime And â—uch a reckoning we make vpon the honors and pleasures commodities of this life that we could be content to liue with them euer but cannot abide to depart froÌ„ them Again â—f the rod of the Lord bee vpon vs and his countenance â—eeme to be turned away from vs if we be troubled on euery side with fightings without and terrors within if wee bâ— crossed in our substance and goods in our wife and chiâ—dren or in our owne bodies if wee bee in trouble sorroâ— neede sicknesse or other aduersitie if we be tryed by mockings and scornings by bonds and imprisonment then oâ—â— the other side we are so daunted with those things that wâ—â— are wearie of our liues and with Iob in his extremitie we câ—â— out Iob 3.11.12 and say Why dyed I not in the birth or why dyed I not whâ—â— I came out of the wombe 6.9.7.15 Why did the knees preuent me 〈◊〉 why did I sucke the breast O that God would destroy mee thâ— he would let his hand go and cut me off my soule chooseth rathâ—â— to be strangled and to dye then to be in my bones Yea and many times like vnto Achitophell and Iudas wee become our owne butchers One sort can heare of nothing but life and another sort wish nothing but death very fewe of vs that are indifferently affected to either life or death and all because we minde earthly things The preferments and pleasures and commodities of this life they are our aduantage and gaine If our desires bee filled with them then wee are nothing indifferent vnto death but all our delight is set oâ—â— life But if wee lacke them and instead thereof haue our drinke mingled with weeping then are we nothing indifferent vnto life but all our desire is of death and would God we were dead would God we were dead As for the glorie of God it neuer comes into our thoughts neither doe wee euer make account of life or of death as they doe make for the glory of the Lord for if we did then would we be indifferent vnto either as either should make for the glory of the Lord and not run vpon the one as carnall respects or terrors of death should moue vs. Well now that wee know these things let vs thinke or these things Let vs not set our hearts
the Apostle plainly sheweth that being made lights wee ought to walke as children of the light approuing that which is pleasing vnto the Lord hauing no fellowship with the vnfruitfull workes of darknesse but reprouing them if not by word for that wee cannot all at all times doe yet at least by the example of our holy and vnblameable life But of this wee shall haue more occasion anon to speake Let this suffice to be spoken generally why the faithfull children of God are called lights and of the instructions which the reasons thereof may minister vnto vs. Secondly here I note two qualities attributed to these lights mentioned by the Apostle The first they shine in the middest of darknesse in the middest of a naughtie and crooked nation Secondly they hold out vnto others the light that is in them euen the word of life shewing it selfe in the integritie of their conuersation Whence I note two properties necessarily requisite in all the faithfull children of God the one is that they haue light in themselues the other is that they communicate it to others Touching the first light yee know is not called light vnlesse it haue light in it selfe in whatsoeuer darknesse it shine The faithfull children of God then if they will be as here they are called lights they must still so looke vnto themselues and their owne wayes that howsoeuer they walke amongst the children of darknesse yet they suffer not that light which is in them to be darkened but that they shine as lights in the world amongst them whose hearts are set on mischiefe The Sunne when it setteth forth as a Giant to runne his course casteth forth his beames and they are dispersed throughout all places of the earth And albeit often times it light and shine vpon most loathsome and filthy places yet still doth it remaine in his owne puritie not at all defiled therewith Herein these lights I meane the faithfull children of God must resemble this light of the Sunne It cannot be that they should not at all conuerse with wicked and vngodly men for then they must goe out of the world 1 Cor. 5.10 as the Apostle saith but herein they must be as lights though they liue amongst wicked and vngodly men yet must they keepe themselues vnstained of the corruptions which are in the world through lusts though they haue to doe with prophane and impure men yet must they retaine still within themselues the puritie of the sonnes of God And therefore the Apostle in the place before alleadged thus exhorteth Haue no fellowship with the vnfruitfull workes of darknesse Hee doth not simply forbid all fellowship with the children of darknesse but with the vnfruitfull workes of darknesse such as are gluttonie and drunkennesse chambering and wantonnesse strife and enuying and the like with the filthinesse of these and the like fruits of sinne hee would haue vs not to defile our selues For what fellowship as saith the Apostle hath light with darknesse Surely no more than hath righteousnesse with vnrighteousnesse the beleeuer with the Infidell or Christ with Belial If then we be such lights as here the faithfull children of God are tearmed no question wee hate all fellowship with the vnfruitfull workes of darknesse and if we haue fellowship with the vnfruitfull workes of darknesse then wee are no such lights A rule whereby yee may quickly trie and examine whether ye haue that light in your selues which yee heare the faithfull children of God should haue in themselues Light where it is expelleth all darknesse If then yee haue the light of the sonnes of God within your selues yee haue no delight in the workes of darknesse Now what the workes of darknesse are yee know out of the Apostle euen gluttonie and drunkennesse chambering and wantonnesse strife and enuying and generally all the workes of the flesh euen whatsoeuer things are such as the doing whereof may not well abide the light Examine your selues of these things and condemne your selues that ye be not condemned of the Lord. If any of you be tainted with any of these things purge out this old leauen that ye may be a new lumpe cleanse your vessels from these filthy dregges I meane your selues from these pollutions of sinne that ye may be an holy Temple vnto the Lord. True it is God alone is light without any darknesse and there is no childe of God whose light is not dimmed with some darknesse But this is no ground for thee that therefore thou maist wallow in wickednesse and maist delight thy selfe in the workes of darknesse Thou if thou wilt be the childe of God thou must come as neere vnto God as thou canst as hee is light without darknesse so thou must striue thereunto And therefore thou must striue to abandon all sinne and wickednesse thou must be carefull to walke honestly as in the day thou must approue in thine heart and in thy word and in thy workes that which is pleasing to the Lord. And this if thou doest whatsoeuer is wanting shall be imputed vnto thee and the light that is in Christ Iesus shall be thine and expell whatsoeuer darknesse is in thee Suffer therefore the same words of exhortation that the Apostle vseth to the Ephesians Eph. 4.17 Walke not henceforth as others doe in vanitie of their minde c. And againe with the same Apostle I say vnto you Rom. 13.12 The night is past the day is at hand let vs therefore cast away the workes of darknesse c. Haue light in your selues and communicate the light that is in you vnto others which is the second qualitie mentioned here by the Apostle The second qualitie which I noted here in these lights in the Philippians is that they held forth the word of life vnto others How Not so much in word and talke as that by the example of their life they gaue plaine proofe that the word of life dwelt in them plenteously Whence I noted another qualitie necessarily requisite in all the children of God which is that they haue not only light in themselues but they also communicate the same vnto others The children of God must not thinke it enough to keepe themselues vnspotted of the world but they must by word and deed and example of life helpe to pull others out of the fire The Prophet describing the wicked man by certaine fruits of the flesh amongst other things saith he When thou sawest a theefe Ps 50.18 thou runnest with him and hast beene partaker with the adulterers But the faithfull seruant of God must not only be no such man as will runne with others vnto mischiefe but hee must reproue the sinnes of vnfaithfulnesse either by word or at least by example of life that either by word or by example of life hee may reclaime the wicked from the wickednesse of his wayes The Sunne yee know keepeth not his light vnto it selfe but communicateth it to the benefit of all creatures vnder heauen The Moone and
place to be willing to giue vp his life for them Joh. 10.11 The good shepheard saith our Sauiour giueth his life for his sheepe Christ himselfe was indeed this good shepheard here spoken of who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne how we should approue our selues to be good shepheards Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers persecution and banishment stripes and imprisonments yea the losse of life it selfe must rather bee indured then their saluation be neglected What then are wee simply to giue vp our liues for our flockes What if they be such as will bee glad thereat and rather then faile will themselues persecute vs yea and take our liues from vs Such sheepe indeed there are as persecute their shepheard and desire if they can to make him wearie of his life But this is that which now from our Apostle we teach that if our death may bee for the enlarging of Christ his kingdome and for the confirmation and encrease of their faith vnto whom we haue preached the Gospell then we are not to loue our liues vnto the death What then because our death may be for the confirmation of their faith are we to offer our selues vnto death Nay wee may not seeke death nor willingly runne our selues into danger But if the will of the Lord be such that by our bloud wee seale that testimony which we haue giuen to Christ Iesus and so confirme our brethren in the things that they haue heard and learned by our ministery we are not to shrinke at it but willingly to embrace it Yea but the cuppe of death is bitter how then can we be glad and reioyce in it True happily we should not greatly reioyce in that violent and vntimely death being considered in it selfe But knowing that our bloud is the seede of the Church and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution And thus our Sauiour by precept hath taught vs to doe saying Mat. 5.11.12 Act. 5.41 Blessed are yee when men reuile you and persecute you c. reioyce and bee glad for great is your reward in heauen Thus the Apostles likewise haue taught vs by example who when they had bin cast in prison and afterwards beaten departed reioycing that they were counted worthy to suffer rebuke for Christ his name As they by precept and example haue taught vs so ought wee to reioyce in tribulations and persecutions to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued Should then the saluation of your soules and the confirmation of your faith be so deare vnto vs euen dearer then our owne liues How ought ye then to be affected towards vs and our ministerie It was a notable testimonie that the Apostle gaue vnto the Galathians Gal. 4.15 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies and haue giuen them to him Nothing more deare then their eyes and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake that they would haue giuen him their very eies to haue done him good Shall I say that ye ought to be thus affected towards vs I say not so but I say that ye ought so to thinke of vs as of the ministers of Christ and disposers of the secrets of God Yee ought to thinke of vs as of the Embassadors for Christ and that we pray you in Christs stead as though God did beseech you through vs. In a word if we ought to lay downe our liues for our sheepe our sheepe ought to heare our voice And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought then would we heare his voice and obey him and follow him we would reuerence and regard him for the truths sake which he preacheth It is said of Lydia that when she had heard Paul preach and the Lord had so opened her hart that she belieued the things that Paul spak she was so desirous that Paul and those that were with him should come into her house and abide a while with her that she neuer left them till she had constrained them Act. 16.15 If yee haue iudged mee to be faithfull to the Lord saith she come into mine house and abide there and she constrained vs saith Luke It seemes besides other purposes which shee had that she thought her house would be the better if she might get them into it Not many Lydiaes I wish we might haue such hearers as Peter had that when they had heard vs would be pricked in their hearts and say vnto vs men and brethren what shall we doe Act. 2.37 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts and digest it in their soules Our desire is as I said ere while that our labour in the word may not be vnto you in vaine but that by our ministery we may offer you vp as liuing sacrifices holy and acceptable vnto God If we ought not to spare our liues vnto the death for you yee ought so to heare the word of vs that yee grow vp in faith and loue and euery good worke If wee ought to poure out our bloud for an offering for you for the confirming of your faith ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God that so our soules may be poured out as a drinke offering vpon the sacrifice of your faith For both these are implied here in our Apostle Wee heare what Pastor and people should doe and wee see in daily experience what they doe euen both so little answerably vnto that they should doe that it may be as truly now said as it was in the Prophets time like Pastor like people But I will not now stand farther to open and cut vp these soares Consider only in a 〈…〉 me I beseech you a reason which mee â—hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe If ye marke it both the obedience of their faith which are gained vnto Christ by the ministerie of the word and likwise the martyrdome and death of those that giue their liues for their sheepe are by a borrowed speech called sacrifices and offerings Though I be offered there the Apostle his death is called an offering vpon the sacrifice and seruice of your faith their faith whereunto by his seruice and ministery they had
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
The 3. cause of the dissensions in the Church of God is because we doe not all minde one thing For such oftentimes â—s our waywardnesse that when in the substance of the doctrine we agree with the Church yet will we picke a quarrell either at the Professors of the truth or at some ceremonie or at some defect in the discipline of the Church whereby we will make a schisme in the Church What a stirre made Corah Dathan and Abiram in the congregation of Israell And whence was it They could not abide Moses and Aaron but tooke exceptions against them saying Num. 16.3 Yee take too much vpon you seeing al the congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the congregation of the Lord What contentions likewise were there in the Church of Corinth and how did they one swell against another 1 Cor. 1.12.11.4.21 And whence was it One held of Paul another of Apollos another of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lords supper one was hungrie and another was drunken This distraction in minde and iudgement bredde among them so great dissensions as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians euen to represse their dissensions caused by their distractions in minde and iâ— iudgement And this at this day is the cause why the Brownists and Baroists separate themselues from our assemblies and making a schisme and diuision will not present themselues in our congregations They doe not charge vs with corruption of doctrine but because of some things in some ceremonies and in our outward discipline they cannot they say be of one minde with vs and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are at least such as this place of Scripture seemeth vnto mee to point at The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes The 2. because in things that are reuealed vnto vs we do not proceed by that one ruâ—e of his word vnder whose banner we fight but fling out some of vs vnto traditions decretals constitutions legends and the like The 3. because we doe not minde one thing but are too readie to fall at oddes and through contention to make a schisme and to rent the seamlesse coate of Christ The 2. thing which hence I note is touching the remedies of the dissensions in the Church of God at least of such dissensions as spring from these causes before mentioned The â—medies according to the number of the causes are three â—â—h sore requiring a salue and each cause of dissension stanâ—ng in neede of a remedy against it The 1. remedie against â—â—â—sensions caused by not waiting till God reueale things not 〈◊〉 reuealed is when any truth is not yet reuealed vnto vs â—â—h patience to waite till God in his good time reueale his â—â—ly truth vnto vs. For this we know that he who praied thus to his Father Sanctifie them with thy truth thy word is truth Ioh. 17.17 â—d was heard in the things which he praid for will reueale 〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the â—â—an time either we should so speak of the things that are not â—â—ealed vnto vs as submiting that we speake vnto the iudgeâ—ent of the Prophets as the Apostle willeth 1 Cor. 14.32 or else we should â—ld our peace and hearken vnto him vnto whom God hath â—ealed his truth as the same Apostle willeth in the same â—ace saying If any thing be reuealed to another that sitteth by 30. 〈◊〉 the first hold his peace A rule to the practise whereof the â—postle seemeth vnto me to exhort where he saith Rom. 12.3 Let no man â—esume to vnderstand aboue that which is meete to vnderstand but 〈◊〉 him vnderstand according to sobrietie as God hath dealt to eueâ— man the measure of faith For he which will seeme to vnderâ—and before it be reuealed vnto him how doth he vnderstand â—â—cording to sobrietie how doth hee not vnderstand aboue â—â—at which is meete to vnderstand But the Apostle would â—aue euery man to vnderstand according to sobrietie and no â—an to vnderstand aboue that which is meete to vnderstand â—nd consequently would haue all men with patience to waite â—ll God shall reueale that vnto them which as yet is hid from â—heir eyes In the practise of which rule if wee would bee as â—arefull as we are skilfull in the knowledge of it many of vs â—he Church should be freed from dissensions wherewith it is â—roubled As many of vs therefore as loue the peace of Sion â—n the things that are not yet reuealed vnto vs let vs with paâ—ience expect till God in his good time reueale them vnto vs â—nd in the meane time let vs either submit that we speake vnâ—o â—he iudgement of the Prophets or else let vs hold our peace hearken vnto them vnto whom God hath reuealed his truth The second remedie against dissensions caused by not proceeding by one rule in the things reuealed is in the things that are reuealed and generally agreed vpon amongst vs to proceed by one rule euen that one rule which God hath prescribed vs in his word and not to decline from that either to the right hand or to the left Gal. 6.16 For as the Apostle saith as may as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Whence it is cleere that so we haâ—e peace both with God and amongst our selues if wee walke according to the rule set downe by the Prophets and Apostles For that is the rule which hee speakes of and whereof hee had said before 1.9 If any man preach vnto you otherwise then that ye haâ—â— receiued let him be accursed So that as the Lord commanded Iosua Ios 1.7 we may not depart or turne away from it to the right hâ—â—â— or to the left To this purpose also is that of our Apostle where he saith Rom. 16.17 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue learned In which place the Apostle would haue the Romans constantly to hold fast that doctrine which they had learned signifying withall that they should not want those that would labour to cause diuision and offences amongst them But thus they should auoid them if they would continue in the things that they had learned Whence it appeareth that it is a notable way to auoid diuisions and dissensions to beleeue and liue after the rule of the word By which rule if our aduersaries would haue
proceeded with vs they should not by their diuision haue so much troubled the Church or if yet they would proceed by this rule with vs many dissensions wherewith the Church is troubled might easily be appeased And if amongst our selues and in our owne Churches wee would proceed by this one rule and not leape out vnto conueniences Christian policies danger of innouations and the like whatsoeuer blemishes almost we haue by any dissensions amongst vs might quickly be wiped out As many of vs therefore as loue the peace of Sion let vs in the things that are reuealed vnto vs proceed by one rule euen that one rule which God hath prescribed vnto vs in his holy word and let vs not turne away from it to the right hand or to the left and so shall peace bee within our wals and plenteousnesse within her palaces so â—ll we see Ierusalem in prosperitie all her life long The third remedie against dissensions caused by distraction 〈◊〉 minde and iudgement is all to minde one thing to be knit â—gether in one minde and iudgement A remedie which the â—postle often prescribeth to represse such dissensions as arose 〈◊〉 the Churches that he had planted I beseech you brethren 1 Cor. 1.10 â—ith he by the name of our Lord Iesus Christ that yee all speake â—e thing and that there be no dissensions among you but bee yee â—it together in one minde and in one iudgement He would haue â—o disagreeing in words amongst them because that ingenâ—ers dissension of minde and so repugnancie of iudgement â—hich is the mother of schisme and heresie In a word hee â—ould haue no dissensions amongst them and therefore hee â—ould haue them all speake one thing hee would haue them â—it together in one minde and in one iudgement And as â—ere he beseecheth the Corinthians by the name of Christ Iesus â—hat they minde one thing so in the epistle to the Romans hee â—aketh a most earnest praier vnto God for them that they â—ight be like minded one towards another Now saith hee â—he God of patience and consolation giue you that yee be like minded â—e towards another according to Christ Iesus Rom. 15.5.6 that yee with one â—inde and with one mouth may praise God euen the Father of our Lord Iesus Christ So necessary hee thought the consent of mindes and iudgements and such a notable remedie hee â—hought it to be against all diuisions and dissensions that hee powreth out this most earnest praier vnto the Lord that hee â—ould worke in them this consent of mindes and iudgements that they might minde one thing Where withall it is to bee noted that he praieth that they be like minded one towards another according to Christ Iesus as also in this next chapter â—he praieth Euodias and beseecheth Syntiche Phil. 4.2 that they bee of one accord in the Lord. For otherwise if wee be like minded but not according to Christ Iesus if we be of one accord but not in the Lord our consent is not an vnitie but a conspiracie such as was the consent of the high Priests Scribes and Pharisies when they condemned our blessed Sauiour and of the people of the Iewes when all the multitude cried at once saying Crucifie him crucifie him away with him and deliuer to 〈◊〉 Barabbas and of that last Councell held at Trent when so many things were so Antichristianly concluded against the true ancient Catholike and Apostolike faith If then as we haue one Lord one faith one baptisme one God and Father of all which is aboue all and through all and in vs all so wee would bee like minded one towards another according to Christ Iesus dissensions were easily banished if they were and easily kept out if they were not Which rule if wee had kept or could keepe so well as we should they whose dissensionâ— are so notoriously knowne betweene their Franciscans and Dominicans their Thomists and Scotists their Canonists and Diuines should not be able to twit vs so much with our dissensions as they doe neither should the Brownists and Baroists haue beene such an offence as they haue beene if in that whereunto wee are come they had beene of one accord with vs in the Lord. As many of vs therefore as loue the peace of Sion let vs be knit together in one minde and in one iudgement in the Lord let vs speake one thing and let vs be of like affection one towards another So shall the peace of our Ierusalem bee as the light of the Sunne and her prosperitie as the noone day Let vs by all meanes auoid all dissensions and diuisions and endeuour to keepe the vnitie of the spirit in the bond of peace And therefore in the things that are not yet reuealed vnto vs let vs with patience wait till God in his good time reueale them vnto vs let vs in the things that are reuealed vnto vs proceed by one rule that one rule of Gods word not declining from it to the right hand or to the left and let vs bee like minded one towards another according to Christ Iesus that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ So and so alone shall we build that neither hammer nor axe nor any toole of iron shall be heard in the Lords house whiles it is in building And thus much of the remedies The third thing which I note is that the Apostle saith iâ— that whereunto wee are come let vs proceed by one rule c. which sheweth that howsoeuer one came short of another yet hee would haue euery one of them so farre as they were come to goe forward and as in marching against the enemie the stronger to encourage the weaker and the weaker to ranke with the stronger and both to proceed by one rule of their great Generall Christ Iesus Whence I obserue that neither they that are weaker then others in faith in knowledge or in obedience are to be discouraged or to sit them downe because they are weake nor they that are stronger then others in faith in knowledge or in obedience are to bee puft vp in themselues or to contemne them that are weaker because they are stronger but euery man is according to the measure of grace that is giuen him to walke by that rule which God hath prescribed him and one to helpe another in fighting a good fight and finishing their course All of vs are ranked to runne and billed to fight albeit vnto all of vs be not giuen like speed to runne or like strength to fight and all of vs must runne and fight though we cannot runne with the speediest or fight with the strongest And shall wee either be discouraged and sit downe because we cannot match with the best or swell and disdaine because we are not as others but as good as the best It is as if the foot should be dismaied and denie to goe because it is not the head and as if
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
holy care not onely to instruct and exhort the whole Church of Philippi in generall but likewise priuately such particular persons as he heard it was needfull to instruct and exhort For here we see how after his generall exhortation vnto the Philippians he commeth vnto particular exhortations to priuate persons Whence I obserue a holy dutie of a good Minister which is not only publikly to teach and exhort and comfort his whole congregation in the Church but also priuatly to labour with particular persons so as shall be needfull for them If they need instruction to instruct them exhortation to exhort them consolation to comfort them correction to reproue them peace-making to compose their strifes and euery way to labour with them as it shall appeare to be needfull for them Examples hereof we haue in generall in all the Apostles of whom it is said Act. 5.42 that they ceassed not to teach and preach Iesus Christ dayly in the Temple and from house to house Ye see likewise not onely Iohns generall Epistle but his priuate Epistles also one vnto a certaine Ladie and another vnto one Gaius in either of which as he thought it needfull he comforted them and exhorted them and admonished them And this our Apostle ye may see how he taught both openly and throughout euery house how he reproued sins not onely in generall Act. 20.20 1. Cor. 5.1 2. Tim. 2.17.4.10.14 but in particular noted the sinnes of the incestuous person of Hyâ—enaeus and Philetus of Demas of Alexander the copper-smith c how he dealt with Philemon in particular for Onesimus how he comforted and admonished Timothy and Titus in particular And what else meaneth that of the Apostle where he chargeth to be instant in season and out of season 2. Tim. 4.2 but that the Minister of the Gospell should at all times and in all places publikely and priuately generally and particularly take euery occasion to profite Gods people whether it be by teaching by improuing by rebuking by exhorting or how else soeuer it shall seeme needfull or profitable For if we may but pull one brand out of the fire if we may but conuert one sinner from going astray out of his way if we may but instruct one man in righteousnes vnto saluation euen by priuate and particular dealing with him we shall not lose our reward but euen he shall be our crowne of reioycing in the presence of our Lord Iesus Christ at his coming I wish they would at length remember this dutie who hauing their consciences seared with an hote iron vouchsafe not either publikely or priuately to teach or exhort or admonish the flock of God which dependeth on them As publike with all so priuate dealing with particulars will be seene to be needfull if any man do but with halfe an eye looke into the state of the people euery where The ignorance in some the wickednesse in others the iarres amongst others in euery place shew plainly how needfull it is vnto publike teaching to adde also particular admonitions and exhortations But they that cannot be drawne vnto the one namely to teach their people in their assemblies it is hardly to be hoped that they will deale with men in particular on the way or at the plough-taile or at the anuil or at the shop-boord how needfull soeuer it be This place serueth not much to speake vnto them and therefore I let them alone Secondly in the person of Paul I note his godly care to compose the strifes of these two godly women Euodias and Syntyche For there being a iarre either betweene themselues about some priuate matters or betweene them the Church about some matter of religion both himselfe exhorteth them to be of one accord in the Lord and also he dealeth with his faithfull yoke-fellow to helpe to order their matters and to compose their strifes commending them as worthy that he should do this for them Whence I obserue a very commendable qualitie as in the Minister of Christ so in euery good Christian which is both by themselues and by all the meanes that they can make to take vp such quarrels as fall out among their brethren It is registred vnto the euerlasting commendation of Cloë 1. Cor. 1.11 and her house that when great dissensions and contentions broke out in the Church of Corinth they being very desirous to haue them stayed and yet not able to stay them aduertised Paul thereof that he in his wisedome might take some course to stay them And our Apostle giues it for a precept vnto Timothy 2. Tim. 2.23 to put away foolish and vnlearned questions knowing that they ingender strife Where the meaning in generall is that he must be so carefull to stay all strife that he must be carefull to take away euery thing which may be any occasion of strife And our Sauiour pronounceth a blessing vpon them that make peace among their brethren saying Blessed are the peace-makers Mat. 5 9. for they shall be called the children of God For God being the God of peace the more that we haue peace amongst our selues and the more that we studie and labour to make peace among others the more like we are vnto God and the more we shew our selues to be the children of God So that we see that to make peace and end strifes is very commendable both with God and men This then first may teach vs to beware how we do sow strife and dissension betwixt man and man For looke how commendable a thing it is to make peace and end strifes so intollerable and odious a thing it is to blow the bellowes of discord amongst brethren and neighbours and as they that make peace do thereby shew themselues to be the children of God with whom dwelleth peace so those seditious fire-brands that delight to stirre vp strife among their brethren and to set men by the eares together shew plainly that they are the sonnes of that wicked one who cannot abide that brethren should dwel together in vnitie Prou. 6.16.17 18 These six things saith Salomon doth the Lord hate yea his soule abhorreth seuen The haughtie eyes a lying tongue hands that shed innocent bloud an heart that imagineth wicked enterprises 19 feete that be swift in running to mischiefe a false witnesse that speaketh lies and him that raiseth vp contentions among brethren All these seuen things the Lord hateth yea his soule abhorreth the seuenth as plaine murder For what is murder if this be not to rend in sunder the members of the same bodie by sowing debates and diuisions amongst them and so by braules and iarres and quarrelling to kill both the soule and the bodie Prou. 17.14 The beginning of contention saith the same Salomon is as one that openeth the waters so that he that bloweth the bellowes of contention and openeth the way vnto strife amongst neighbours is as he that by pulling vp a sluce letteth in the waters vpon a
say Our Father which art in heauen touching whom we doubt whether God be their Father How can we communicate in the Lords Supper with them of whom we doubt whether they be ioyned with vs in the same communion of Saints How can we liue with them as with our brethren and beloued if we doubt whether they be within the same couenant of grace with vs A shallow peace and a shadow of loue and a semblance of Christianitie there may be but such as vnder a colour onely deceiueth and hath no soundnesse in it It is this perswasion of our owne minds touching our brethren that they are in one couenant of grace with vs that they are members of the same mysticall bodie of Christ Iesus with vs that they are heires of the same saluation with vs that through one God one faith one baptisme one Gospell of Christ Iesus they and we shall reigne together in one kingdome it is this I say that linkes vs in the true bond of peace loue and Christianitie and either this must be or else that cannot be If then we desire to be knit together in the true bond of peace loue and Christianitie let vs so walke that we may be thus perswaded one of another As we are called to the knowledge of the truth so let vs walke in the truth and let vs keep fast the profession of our hope vnto the end Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ rooted built in him stablished in the faith Let our loue one towards another abound yet more more in all knowledge and in all iudgement Let vs haue our conuersation such as becometh the Saints of God and let vs prouide for things honest not onely before the Lord but also before men Thus shall we haue a sure seale vnto our soules thus shall we giue a good testimonie vnto others that we are the sonnes of God and thus shall we be knit together in one mind and in one iudgement that we may walke together in the house of God as friends My next obseruation hence is for the comfort of the Minister in particular The Apostle ye see vpon the faithfull labours of those that had laboured with him in the preaching of the Gospell at Philippi pronounceth that their names were in the booke of life Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus If he haue faithfully and painfully laboured in the worke of the Ministerie if he haue in all good conscience instructed and admonished his people and endeuoured to increase the kingdome of Christ Iesus his reward is with God and his life is as surely sealed vp with God as if his name were written in a booke to that purpose To which purpose is that also of the Apostle where he saith 1. Cor. 3.8.14 Euery man shall receiue wages according to his labour If any mans worke that he hath built vpon abide he shall receiue wages which wages the Apostle calleth elsewhere a crowne of righteousnesse 2. Tim. 4.8 which the Lord the righteous Iudge shall giue him at that day Yea but what if he labour all night and catch nothing What if he run in vaine and spend his strength in vaine and for nothing amongst his people Esa 49.4.5 Yet is his iudgement with the Lord and his worke with his God Though Israel be not gathered yet shall he be glorious in the eyes of the Lord and his God shall be his strength So that howsoeuer his labour be in vaine vnto them yet shal it not be in vaine in the Lord though they be not taught yet shall not he lose his reward For because he hath bene faithfull Mat. 25.21 he shall enter into his maisters ioy A good comfort after he haue borne the burden and heate of the day to receiue such a penie But what part of this comfort hath he that being set in the vineyard to dresse it neither hedgeth nor ditcheth nor gathereth out stones of it nor planteth nor watereth but standeth all the day idle in it No more then the watchman that giueth no warning Ezech. 3.18 Mat. 25.30 no more then he that diggeth his talent in the earth This comfort belongeth vnto him alone that laboureth Now see then men and brethren what this should teach you Is it so that the Lord rewardeth him that faithfully laboureth in the vineyard with euerlasting life but is angrie with him that loytereth euen vnto death Behold then what care the Lord hath ouer you what dutie ye owe vnto him again For wherefore doth he send out the laborers vnto you Wherfore doth he so reward the labors of them that labor faithfully amongst you admonish you Wherefore is he so angry with them that do not labour amongst you Is it not for your sakes that ye may be prepared an holy people vnto the Lord that ye may be instructed in righteousnesse vnto saluation and that no holy dutie may be neglected towards you Consider then with your selues what it is that the Lord looketh for from you grapes or wilde grapes It is iudgement and righteousnesse mercie and truth peace and loue integritie and holinesse that he lookes for and that he requires for such his louing kindnesse towards you for such his continuall care ouer you And if these things be amongst you and abound then blessed shall ye be of the Lord and ye shall eate of the fruite of your wayes But if he looke for iudgement and behold oppression for righteousnesse and behold a crying for mercie and behold crueltie for truth and behold falshood for peace and behold discord for loue and behold hatred for integritie and behold dissimulation and hypocrisie for holinesse and behold profanenesse and all kind of iniquitie then what remaineth but a remouing of our candlestick out of his place what but a fearefull looking for of iudgement wherein shall be indignation and wrath vnto them that disobey the truth and obey vnrighteousnesse Seeing therefore the Lord in his tender care ouer vs sendeth forth labourers vnto vs and so plentifully rewardeth their holy labours amongst vs let vs againe with all care consider what he requireth of vs for such his care ouer vs and in all obedience addresse our selues vnto that dutie His will is that we should hearken vnto the voice of them that come in his Name and he hath in nothing so much delight as when his word is obeyed His care ouer vs in sending his Ministers vnto vs early and late shal be repayed by vs with a good dutie towards him if we will hearken and obey Let vs therefore hearken and obey and so shall we reape vnto our selues a good reward For he that plentifully rewardeth him that laboureth amongst vs and admonisheth vs will also in like mercie reward vs if in vs the fruites of his labours grow vp in righteousnesse and true holinesse
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
be our glorie in all places and the crowne of our reioycing in the day of Christ Iesus So were the Thessalonians vnto this our Apostle as himselfe witnesseth saying What is our hope or ioy or crowne of reioycing 1. Thess 2.19 are not you euen it in the presence of our Lord Iesus Christ at his coming Yes ye are our glorie and ioy And why so 20. Euen because of their effectuall faith and diligent loue and patient hope in the Lord whereof hee spake in the first chapter And so were these Philippians also vnto him as here he witnesseth and why Euen because he had not runne in vaine nor laboured in vaine amongest them And so ye should so abound in all knowledge and in all iudgement and be so filled with the fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God as that ye might be the crowne of our reioycing in the day of Christ that we haue not runne in vaine nor laboured in vaine Otherwise if the more we loue you the lesse we be loued of you againe if the more we labour amongst you and admonish you the more ye harden your hearts and despise vs euen for our workes sake if the more carefull we are to informe your vnderstandings in the truth the more ye stoppe your eares at the voyâ—â— of our charming charme we neuer so wisely if the more we endeauour to beget you in the faith and present you before God blamelesse in that day ye start aside like a broken bow and defile your selues with euery hatefull sinne to be short if we spend our strength in vaine amongst you and for nothing then how can we reioyce in you as in our ioy and our crowne And if not so then how can we come vnto you in these termes of loue my brethren beloued my little children dearely beloued If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can we speake vnto you as vnto our brethren If the loue of God be not in you indeed how can we speake vnto you as vnto our beloued If ye honor not the Father nor obey his holy will how can we speake vnto you as vnto little children If ye desire not the sincere milke of the Word that ye may grow thereby how shall we say that we long for you when wee are absent from you That therefore we may alwayes come vnto you in such termes of loue as ye desire and as heere our Apostle doth vnto the Philippians let vs not runne in vaine not labour in vaine amongst you but receiue from vs with all gladnesse the word of saluation which is able to saue your soules Be diligent to heare and carefull afterwards to meditate on the things which ye haue heard that as good hearers ye may grow vp in all godly knowledge of Gods will and in all holie obedience thereunto and that ye may say with the Prophet O Lord I haue hid thy word within my heart Psal 119.11 that I might not sin against thee Let the word of Christ dwell in you plenteously in all wisedome Philip 1.9.10 that ye may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ one from another that ye may be pure c. Follow after the truth in loue and in all things grow vp into him which is the head 〈◊〉 is Christ that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vnto the house of God and to heare those things that belong vnto your peace so our ioy may be fulfilled daily more and more and ye may be the crowne of â—ur reioycing in the presence of our Lord Iesus Christ at his coming And if at any time we vse sharpenesse of speech know this that it is for their sakes that obey not the truth that we may reclaime them from wandering out of the right way wherein they should walke And if the hurts of our people may be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring suppling oyle without pouring vineger into their wounds let no man thinke that we will vse sharpnesse of speech In a word this is our desire to present you pure and blamelesse in that day not hauing spot or wrinckle or any such thing Be ye filled with knowledge and loue and the fruites of righteousnesse that ye may be our ioy and crowne now and in the day of Christ The second thing which I note is the Apostles exhortation together with the reason thereof His exhortation is that the Philippians would stand and continue without shrinking fainting sliding or starting aside in the knowledge and faith of Christ Iesus rooted in him and stablished in the faith so as hitherto they had done and as now they had bene taught by example in his owne person renouncing all confidence in the flesh and in things without Christ and reioycing onely in Christ Iesus The reason of this his exhortaâ—ion vnto this perseuerance is because he would not haue them entangled with those euill workers of the concision which minded earthly things and whose end is damnation but would haue them followers of him and such as he is whose conuersation is in heauen c. Therefore so continue c. This exhortation then implying a dutie for vs hence I obserue a necessarie dutie for all Gods children which is perseuerance and continuance in the faith and truth of Christ Iesus so as we haue bene taught out of the Gospell of Christ Iesus A dutie much yet neuer too much vrged considering how many after they haue put their hand vnto the plough looke backe after they haue begunne in the Spirit Iohn 15.4 1. Cor. 16.13 end in the flesh Abide in me saith our Sauiour and I in you Stand fast in the faith saith the Apostle to the Corinthians â— Tim. 3.14 And vnto Timothie Continue saith he thou in the things which thou hast learned and art perswaded thereof knowing of whom thou hast learned them And of all the Apostles we reade that still they exhorted all the Churches euerie where to continue in the grace of God Acts 11.23.13.43 and with full purpose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God and by the hearing of the Gospell preached to haue come to some knowledge of the Lord and of the Sauiour Iesus Christ if afterward with the Church of Ephesus wee forsake our first loue and make not an end of our saluation with feare and trembling Iohn 8.31.32.15.4 If ye continue in my word saith Christ to the Iewes that beleeued in him ye are verily my Disciples and shall know the truth and the truth shall make you free But as the branch cannot beare fruite of it selfe except it abide in the Vine no more