the Apostle but an earnest desire in the Apostle to attaine to the resurrection of the dead When he addeth if by any meanes he implieth that the fellowship of Christ his afflictions is not the onely meanes whereby we attaine vnto the resurrection of the dead but some without persecution at all some not without persecution but without effusion or their bloud and some by martyrdome attaine to the resurrection of the dead Now the Apostle signifieth that it is al one to him if by any meanes the first second or third he may attaine to the resurrection of the dead Lastly by the resurrection of the dead the Apostle meaneth the glorious resurrection of the Saints vn to life euerlasting It is then as if the Apostle had said I doe iudge all things without Christ to be but dung that I may winne Christ that I may know Christ and the vertue of his resurrection and the fellowship of his afflictions and that I may attaine to the glorious resurrection of the Saints if by any meanes or desiring by any meanes affliction or any meanes to attaine and come vnto the glorious resurrection of the Saints whereby they are raised vnto glory and life and immortalitie Now for the notes 1. For the note of doubting which hence our aduersaries would gather we shall haue occasion to speake of it in the next verse by occasion of those words if that I may 2. I note that albeit all the Saints of God attaine to the glorious resurrection of the dead by the resurrection of Christ Iesus from the dead for he was made the first fruits of them that sleepe 1 Cor. 15.20 and his resurrection is a sure pledge of our resurrection yet doe not all the Saints of God attaine to the resurrection of the dead by the same meanes For some haue attained to the resurrection of the dead without any persecutiâ—n that we read of as that good old Simeon that tooke our Saâ—iour in his armes and praised God and said Luk. 2.28.29 Lord now lettest â—ou thy seruant depart in peace according to thy word c. Likeâ—ise Zacharias and Elizabeth and Anna and others Others â—aue attained to the resurrection of the dead not without perâ—cuâ—ion and manifold afflictions but yet without martyrâ—ome and effusion of their bloud as Iacob Dauid and diuers â—thers And others haue attained to the resurrection of the â—ead but not without martyrdome and cruell effusion of â—heir bloud as many of the Prophets Iohn Baptist Steuen â—ames Paul Peter and diuers others All which were Saints â—f God and all which died in the Lord and all of them no â—oubt wished as Paul did to attaine to the resurrection of the â—ead if by any meanes they might attaine to the resurrection â—f the dead Whence I obserue 1. that the way vnto the heauenly Ieruâ—lem is not onely by violent death inflicted by the hand of â—he cruell and bloudy persecutor but that very many also are â—athered vnto their fathers in peace and so sleepe in the Lord. â—or as it is a blessing giuen vnto Gods children not onely to â—eleeue in Christ but to suffer euen death for his sake and so â—o enter into glory so it is also a blessing giuen vnto Gods children to goe to their graue in peace and so to be receiued â—nto the euerlasting habitationss So it was reckoned vnto Abraham for a blessing that he died in a good age an olde man Gen. 25.8 and of great yeares and was gathered to his people So it was â—eckoned vnto Dauid for a blessing that he died in a good age 1 Chron 29.28 2 Reg. 22.20 â—ull of daies riches and honour So vnto Iosiah that he was put inâ—o his graue in peace and generally to goe to the graue in peace â—s a blessing of God vpon his children And therefore grosse â—nd absurd was their error who thinking martyrdome the onely meanes to attaine vnto the resurrection of the dead voâ—untarily offered themselues as it were to the knife of the butâ—her Onely this if the will of the Lord be so that by a vioâ—ent death we shall glorifie his name we are patiently to subâ—it our selues vnto his will to which purpose is my second obseruation hence Secondly hence I obserue that if we will attaine vnto the glorious resurrection of the Saints that are dead and die in the Lord if we will be partakers with Christ in his glory then must we not refuse to drinke of the same cup that he hath drunke we must not refuse to be partakers with him in his afâ—â—â—ctions but if by that meanes we may attaine vnto the reâ—â—rrection of the dead we must patiently endure it For as sâ—â—th the Apostle if we haue had the fathers of our bodies which corrected vs Heb. 12.9 and we gaue them reuerence should we not much rather be in subiection vnto the father of spirits that we may liue For they verily for a few daies chastened vs after their owne pleaâ—ure 10. but he chasteneth vs for our profit that we may be partakers of 〈◊〉 holinesse Act. 14.22 Wee must through many afflictions saith the Holy Ghost enter into the kingdome of God If therefore the Lord will that we come by the crosse vnto the crowne let vs take vp our crosse and follow Christ I vse no other arguments to moue you herevnto then we haue already spoken of they are a vantage vnto vs in them all Christ suffereth with vs they make vs like vnto Christ therefore let vs not refuse the chastening of the Lord whereby he offereth himselfe vnto vs as vnto sonnes and let vs reioyce inasmuch as we are partakers of Christ his sufferings My last obseruation hence is that the glorious resurrection vnto life euerlasting is the marke whereat we are alwaies to aime in the whole course of our life 1 Cor. 15.14.30.32.19 If the dead be not raised againe then is our preaching in vaine and your faith is also vaine saith the Apostle and againe if the dead be not raised againe why are we in ieopardie euery houre and againe if I haue fought with beasts at Ephesus after the manner of men what aduantageth it me if the dead be not raised vp and againe if in this life only we haue hope in Christ then are we of all men the most miserable All which albeit they be brought to proue the resurrection oâ— the dead yet doe they likewise shew that the Apostle in his preaching and in his suffering and in all that he did euer respected the resurrection of the dead And so we ought in all things euermore to aime at the resurrection of the dead And this ought to make vs both do all things cheerefully suffer all things willingly knowing that there shall be a glorious resurrection of the iust and that wee shall receiue reward through the mercies of God in Christ Iesus for whatsoeuer good we haue done and for whatsoeuer tentation we haue suffered in
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
on life for the loue of any earthly thing whatsoeuer neither let vs wish death for any thing of this life which wee want or for any crosse of this life which we suffer but let vs be indifferent vnto either as either may make for the glorie of Christ Iesus Let the glorie of Christ Iesus be all the vantage and gaine that wee make reckoning vpon either in life or in death and let it be â—â—â—h a vantage and gaine vnto vs if he be glorified in vs â—â—â—t we make no reckoning of it whether it be by our life â—â—y our death so that he be glorified in vs. Let his glory â—our glory his kingdome our kingdome and so let life â—eath be welcome vnto vs as thereby glory is gained vnâ—â— Christ Iesus Let vs set this downe with our selues to gloâ—â—e Christ Iesus in our mortall bodies and let vs not care â—â—ether it be by life or by death and that vpon this reckoâ—â—â—g that Christ is vnto vs in life and death aduantage Now to descend vnto the particulars the second thing â—â—ich here I note is that the Apostle saith that Christ is vnto 〈◊〉 in life aduantage Whereby he meaneth that if he liue â—â—d through life glorifie God in his bodie by preaching the â—â—spell of Christ Iesus and walking in his waies euen this â—â—rifying of Christ in his bodie by his life is vnto him adâ—â—ntage euen such an aduantage as that this only he counâ—â—â— his life if he glorifie God in this life Whence I obserue â—â—at vnto a Christian should be the greatest gaine of his 〈◊〉 which he should seeke and whereunto he should bend â—â—â—selfe in his whole life and that is the glory of Christ Ieâ—â—â— by a faithfull walking in the waies of his calling and by â—â—uiding for things honest before the Lord and before all â—â—â—n The glorifying of Christ in his bodie by liuing to his â—â—â—ry should seeme such a gaine vnto him as that all other â—â—â—ngs in his life should seeme but losse vnto him Whereâ—â—on it is that the Prophets so often remember vs that we â—â—re created formed and made for the Lord his glory Esay 43.7 â—â—â—t our blessed Sauiour exhorteth vs saying Mat. 5.16 Let your light 〈◊〉 shine before men that they may see your good works glorifie â—â—r father which is in heauen that our holy Apostle likeâ—â—se exhorteth vs saying Whether yee eat or drinke 1 Cor. 10.31 or whatâ—â—uer yee doe doe all to the glory of God Which places shew â—â—ainely thus much that the thing which wee are to seeke â—â—d whereunto we are to bend our selues in our whole life 〈◊〉 â—he glory of God euen that he may be glorified in our â—ortall bodies And the reasons are cleare for first the end wherefore we were created and made was as euen now we heard out of the Prophet the glorie of God that hee might shew his glory in vs and that we againe might glorifie him in the land of the liuing Secondly wee are not our owne but wee are bought for a price and therefore as the Apostle maketh the argument 1 Cor. 6.20 we must glorifie God euen him whose we are in our bodies and in our spirits henceforth we must not liue vnto our selues but vnto him and his glorie That dyed for our sinnes and rose againe for our iustification Gods glorie that must bee the bent of our whole life and the vantage that we must seeke while we are at home in the body Now if yee aske how we are to glorifie God in our life I answer by walking faithfully in the waies of our calling whatsoeuer our calling be by keeping our vessels holy vnto the Lord and pure from all filthinesse of corruption by conforming our wills in all obedience vnto his will and by liuing soberly and righteously and godly in this present world All which our Apostle comprehendeth in a conuersation 1 Pet. 2.12 which becommeth the gospel of Christ And Peter in an honest conuersation where he saith Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of visitation That God may be glorified by vs this is a poynt which we must looke vnto And how may this be by hauing our conuersation honest that is by so walking and liuing as before was mentioned This then should teach vs so to looke vnto our wayes in our whole life that in nothing the Lord be dishonoured by vs. For if the glorie of God should be vnto vs the greatest gaine of our life while we liue herein the body then should we in all things seeke it and by no meanes doe any thing which may be to the impairing of it But doe wee in our whole life seeke the glory of our God as our greatest gaine Doe wee in nothing dishonour our God throughout our whole life If euery man should but looke how faithfully he walketh in the waies of his calling the minister the Lawyer the Physition the Souldier the Tradesman the Merchant the Countrie-man how carefull each of them in their calling are that God may be glorified by them if euery man shall but looke how watchfull he is ouer his owne body that it be not defiled with the corruptions which are in the world through lust what a conscience he maketh of all his waies that they bee framed in all obedience vnto Gods will and how desirous he is to leade a sober a righteous and a godly life in this present world if I say euery man shall but looke into himselfe and search and see how the case standeth with him touching each of these things each man shal finde in himselfe so many things whereby God is dishonoured as that I neede not to presse them to the shame of all that heare them Beloued the thing is too lamentable and too true if we will confesse a truth that whom in our whole life by all meanes we should glorifie against him our whole life is a continuall rebellion For what sin is it whereof if we dulie examine our selues we may not finde our selues guilty Looke vnto the first table Doe wee not trust vnto vncertaine riches and giue much honour to others which is due vnto God alone and so make other Gods vnto our selues besides him Doe not many in the worship of God vse superstitious rites and will-worships which God neuer commanded and so sinne against the second Commandement Doe wee not often abuse the name of God in periuries in blasphemous oaths in speaking of him lightly and vnreuerently and so take his name in vaine Doe wee not prophane the holy Sabbath many of vs with bodily labour on that day many with riotous banquetting on that day many with vnlawfull gaming on that day and most of vs with neglect of such holy duties as on that day were to be performed Looke also vnto the second Table Doe we not neglect nay
contemne our Superiours and sometimes euen make rebellion against them Doe wee not often murther the innocent without a cause if not in his life yet in his credite and name and in a cruell spight against him Doe we not often steale from our brethen by false weights and measures by selling naughty wares by bribes and extortion by symonie and vsurie by deceitfull and wrongfull dealing Doe we not often lye one vnto another and so smother the truth that it can neuer come to light Doe wee not abound with sinnefull lusts inordinate affections vngodly desires and vnruly motions True it is which the Prophet saith that by lying Hos 4.2 and swearing and killing and stealing and whoring we breake out and bloud toucheth bloud Shall I say all in a word Christ is not to vs in life aduantage but rather Christ is vnto vs in life a losse His glorie we count not our glorie but rather we count all the time lost that is not spent in the things which tend nothing to his glorie I wish my words might iustly be reproued Beloued it is enough that we haue spent the time past of our life in vngodlines vnrighteousnes it is enough that hitherto we haue not glorified God in our mortall bodies as we ought Let vs hereafter make streight steps vnto the Lord and let vs liue vnto his glorie in whose glorie is our life Let vs so make account that wee liue if wee liue to his glorie and whatsoeuer others count their gaine let vs count his glorie our greatest gaine The third thing which here I note is that the Apostle saith that Christ is vnto him in death aduantage Whereby he meaneth that if he dye and by his constancie in his death bring glorie vnto Christ this glorifying of Christ by his death is vnto him in his death an aduantage Whence I obserue what vnto a Christian should be the thing wherof he should make reckoning in his death and that is that God be glorified by his death and then if he dye so that in his death God haue his glorie welcome death whensoeuer and whatsoeuer violent or naturall What saith our blessed Sauiour Luc. 22.50 I must saith he be baptized with a baptisme and how am I grieued till it be ended In which words hee shewed his great and earnest desire to die for vs that the Gospell might the sooner be preached throughout the world For hauing before signified that his comming was to preach the gospell which should kindle a fire throughout the world and this fire was alreadie kindled by the preaching of the gospell he signified likewise that before his passion the gospell should not be published throughout the world And therefore that he desired to die was that the Gospell might the sooner bee preached throughout the world Heere then ye see what it was that the sonne of God reckoned vpon his death namely the glorie of God by the publishing of the gospell throughout the world Phil. 2.17 And because he longed after this hee longed after death What also saith our holy Apostle Though saith he I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all Where yee see the Apostle saith that hee would reioyce in death as a vantage vnto him if by his death God might haue this glorie that their faith thereby might bee confirmed The thing then that hee made reckoning of in his death was that God might be glorified thereby and so hee would reioyce in death Semblably wee in death should principally looke at this that our death be to the glorie of the Lord that our death bee as the death of his Saints Ps 116.13 that our death be in the Lord and then we may reioyce and bee glad in it For as the Prophet saith Apoc. 14.13 Right deare and precious in the sight of the Lord is the death of the Saints And as our Sauiour saith Blessed are the dead that dye in the Lord. Hence then we may learne why it is that we are many of vs so vnwilling to dye If persecution arise because of the word and fire and faggot be the portion for vs to drinke it is no need to bid vs to flie but we runne and we turne and turne and turne againe rather then wee will burne If any sicknes seaze vpon vs by and by we so shrinke and are so affraid of death that whatsoeuer physicke by the Physition whatsoeuer cōfort by the Minister be ministred vnto vs yet stil nothing but death death with vs. Euery summō of death is so fearefull vnto vs that if any way wee could wee would shift it off And why is all this but because we count of no vantage in death because Christ is not vnto vs aduantage in death we neuer bethinke our selues shall God be glorified by my death shall the Saints hearts be strengthened by my constancie my patience in my death shall the Christian and quiet repose of my soule in the Lord at my death cause them that behold me to glorifie the Lord But what do we thinke and say I shall die I shall die I shall go downe to the graue and be no more seene the terrors of death are vpon me and who shall deliuer me And thus death triumpheth ouer vs whereas vpon the other cogitations we should triumph ouer death 1 Sam. 25.37 Ye know the storie of Naball of whom it is said that when his wife told him Dauids words his heart died within him and he was like a stone So is it with many of vs when any summons of death come forth for vs our hearts faile and die within vs and we are euen as stones And no meruaile that feare of death should so worke vpon vs when in our death there is nothing to comfort vs. If our hearts were so set on the glorie of the Lord that wee counted that gaine enough vnto vs if any way wee might gaine glory vnto the Lord by life or by death then would wee willingly die whensoeuer our death might be to Gods glorie But setting apart all care of Gods glorie by life or by death we mind onely the pleasures and profites of this life which haue an end in death and therefore are vnwilling to die In the terrors of death then will we not feare death Let mee die the death of the righteous and I will not feare what death can doe vnto me Let Christ Iesus bee glorified by my death and then let death come in fire in sword in famine in pestilence in what terrible sort it can come and I will triumph ouer death Let this mind be in euerie one of vs and so that by our death God bee glorified in vs at what time so euer and in what sort so euer it come let it bee welcome to vs. And let this suffice to bee obserued from these words whence ye see first how we become indifferent vnto either death or life
dehortation And in nothing feare c. but is thus to bee vnderstood in true coherence with that which went before Let your conuersation c that whether c I may heare and see that yee continue in one spirit and in one minde fighting c and that in nothing yee feare your aduersaries For so wee are to vnderstand the Apostle that hauing exhorted the Philippians to such a conuersation as becommeth the gospell of Christ he doth particularly specifie some things whereby they might giue proofe vnto him of such a conuersation as namely if hee might heare or see that they continued in one spirit and in one minde fighting together c and in nothing fearing the aduersaries or being in nothing afraid of the aduersaries Thus then I read these words not by way of dehortation but as depending on the former words and in nothing fearing the aduersaries or and being in nothing afraid of the aduersaries The Syriac interpreter readeth in nothing feare our aduersaries our reading is in nothing feare your aduersaries But in the originall is neither read our nor your aduersaries but as I said before in nothing fearing the aduersaries or fearing them that oppose themselues The meaning is that if he might heare or see that both they stood fast by the power of the spirit against the aduersaries of the truth and that they ioyntly fought together against the aduersaries of the truth as men knit together in one minde and likewise that in nothing they feared them that opposed themselues against the truth and the professors thereof this should bee a good proofe vnto him that their conversation was such as became the Gospell of Christ Hence then I obserue a third speciall part and marke of such a conuersation as becommeth the Gospell of Christ which is christian courage against the aduersaries of the truth and of the professors thereof If in nothing we feare the aduersaries of the Church and of the truth but take a good courage against the Dragon and his Angels this is a good note of such a conuersation as becommeth the Gospell of Christ Whereunto the Holy Ghost seemeth to giue so many testimonies as he doth often disswade all feare of whatsoeuer and whomsoeuer exalt themselues against God Feare yee not them saith our blessed Sauiour Mat. 10.28 which kill the bodie but are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell Mat. 10.28 In which place our blessed Sauiour putteth the very extremitie of that which any aduersarie can doe against vs. For what can any cruell tyrant or bloudy persecutor doe more then kill the bodie Nebuchadnezzars rage and furie against those three seruants of the Lord Shadrach Mesech and Abednego can no more but take hold of their bodies and cast them into an hote fiery furnace And the Deuill himselfe when he would wrecke his malice vpon Iob Job 1. 2. what could he doe more then touch him in his goods and in his bodie Assault the soule the Deuill may by many tentations and poyson the soule Heretiques may by their damnable heresies but none of them all can kill the soule neither can any of them all preuaile farther either against the soule to infect or defile it by heresies or other pollutions or against the bodie to kill or to afflict it then they haue power from God The Iewes in their rage may stone Steuen to death Act. 7.59 but though Nebuchadnezzar in his rage command the furnace to be hot seauen times hotter then it was wont Dan. 3.19.21.27 and cast Shadrach Meshech and Abednego into the middest of it yet not one haire of their heads shall be burnt nor their coates singed nor any smel of fire come vpon them And why but because the Lord giueth power ouer the one and not ouer the other The very extremitie then which any aduersarie can doe against vs is to kill the bodie and that if the Lord giue leaue they may doe yet saith the Lord feare them not seeing they can doe no more feare them not Yea but they are many and we but few how should we but feare them Nay though they be many and wee but few Luc. 12.32 how should we feare them seeing our great Captaine Christ Iesus hath said vnto vs Feare not little flocke Wherein he implieth that the aduersaries are many and wee but few yet saith he little flocke feare not And shall hee bid vs not feare and shall we feare Elisha we read feared not the King of Syria 2 Reg. 6.16 nor all his horses and charets nor his mighty hoste because he knew that they that were with him were mâ—e then they that were against him Be we nener so few we are to take vnto vs that weapon of faith whereof we spake before and to beleeue that God is with vs and then we are not to feare but with good courage and comfort to say If God be with vs who can be against vs Rom. 8.31 for surely if he be with vs none shall be able to preuaile against vs. Yea but they are mighty powerfull and strong Yea but God that dwelleth on high is mightier and be the aduersaries that oppose themselues against vs tyrants or heretiques or spirituall wickednesses which are in the high places his power is enough to â—quell them and to turne all that they can doe against vs to the furtherance of his Gospell and to our saluation And why are they mightier and stronger then we Is it because they are moe then we One God and Sauiour of vs all Christ Iesus enow for them all If he goe forth with our armies nay if he goe forth with vs alone with thee or with me hell gates shall not be able to preuaile against vs. What then Are wee desperately to runne vpon their pikes and to put our selues in danger or securely to walke and onely contemne them No these are extremities on the other side and either to runne our selues into danger when we neede not or to wish assaults by Satan grapling with heretiques persecution by tyrants or on the other side to sleepe the matter when such aduersaries lay their batteries against vs what else is it but to tempt the Lord by willfulnes and securitie We are to feare them so that we auoide them and runne not our selues into the danger of them when we neede not and we are so to feare them that we take heede that we be not circumvented by them For our blessed Sauiour himselfe so feared that hee runne not himselfe into the danger either of any other aduersarie or of the Deuill when he was tempted but was led aside by the spirit into the wildernes to be tempted of the Deuill Mat. 4.1 and so he feared that he tooke heede of being circumvented either by any other aduersarie or by the Deuill and therefore returned vpon his false allegations of scriptum est true allegations
powâ—â— such enter not into condemnation but haue their part in the second resurrection LECTVRE XXX PHILIP 2. verse 9 10. And giuen him a name aboue euery name that at the name of Iesus should euery knee bowe c. ANd giuen him a name c. Where we are not to vnderstand that God gaue vnto Christ after his resurrection any new name which he had not before For as before so after and as after so before he was and is called the wisdome of God the power of God the true light at the world faithfull and true holy and iust â—he Apostle and high Priest of our profession a Priest after â—he order of Melchisedech the Sauiour of the world the Prince of peace the Mediator of the New Testament the â—ead of the Church the Lord of glory Iesus Christ the â—mage of the Father the Sonne of God and God neither had he any name after his resurrection which he had not beâ—ore But by a name is to be vnderstood in this place glory â—nd honor and maiestie and dominion ouer all things creaâ—ed as the same word is elsewhere vsed Eph. 1.21 Ephes 1.21 So that when it is said that God hath giuen him a name aboue euery name â—he meaning is that God hauing raised vp Christ Iesus from â—he dead hath so highly exalted him in the heauenly places â—hat he hath giuen him all power both in heauen and earth â—ll dominion ouer all creatures whatsoeuer and the same glory which he had with him from the beginning so that now he â—eigneth and ruleth with him King ouer all and blessed for euer Now this power dominion and glory wherevnto Christ Iesus after his resurrection was exalted is further opened and expressed by the Apostle 1. By that subiection and worship which all things created now owe and at length shall yeeld vnto him in these words that at the name c. 2. By that acknowledgement whereby all creatures now ought and at length shall confesse that Iesus Christ is the Lord vnto the glory of God the father in these words and that euery tongâ—â— c. The summe then in briefe of the Apostle his meaning iâ— these words is this that God hauing raised vp Christ Ieâ—â—â— from the dead hath crowned him with such honour and glory aboue all creatures in heauen or in earth or vnder the earth that they all doe or shall bowe vnto him be subiect vnder his feete and acknowledge that he who was cruelly diâ—dainefully and dispitefully handled and crucified is King and Lord and God blessed for euer vnto the glory of God the Father In these words therefore I obserue 4. principall points 1. The great honour and glory wherwithall Christ was croâ—ned after his resurrection and ascension set downe in these words and giuen him a name c. 2. The subiection and worshippe which all creatures owe and at length shall yeeld vnto him set downe as a branch and an end of hit glorification it these words that at the name c. 3. The confession and acknowledgement of all creatures that Iesus Christ crucified is the Lord ouer all and that all power belongeth to him both in heauen and in earth set downe as an other branch and end of his glorification in these words and that euery tongue c. 4. The issue of the whole which is that the whole glorification of Christ redoundeth to the honour of God the Father set downe in these words vnto the glory c. Touching the 1. point viz. the great honour and glorie wherewithall Christ was crowned after his resurrection which our Apostle here signifieth by the name which God gaue vnto him aboue euery name the Apostle to the Hebrues giueth most euident testimonie thereunto Heb. 2.9 when he saith But we see Iesus crowned with glorie and honour which was made a little inferiour to the Angells that he might suffer death as if the Apostle should haue said that Iesus which in no sort tooke on him the nature of Angels but the nature of man euen flesh bloud and mortalitie to the end that he might suffer death for our sinnes he now being raised from the dead is crowned with honour and glory euen vnto him is giuen the excellencie of all dignitie farre aboue all things created whatsoeuer The â—â—me also is further confirmed by the testimonie of our Apoâ—â—le to the Ephesians where he saith Eph. 1.20 That God raised vp Christ â—esus from the dead and set him at his right hand in the heauenly â—laces farre aboue all principality and power and might and doâ—ination and euery name that is named not in this world onely 21. but â—lso in that that is to come c. Where the Apostle most plainâ—y sheweth how highly Christ was exalted aboue all creatures whatsoeuer after that God had raised him from the dead Now â—f ye aske me what was that maiestie and excellencie of digniâ—e whereunto Christ was exalted after his resurrection I anâ—were that it was that glory wherewithall Christ before his pasâ—ion praied to be glorified when hee thus praied Ioh. 17.5 glorifie mee â—hou father with thine owne selfe with the glorie which I had with â—hee before the world was The glory then whereunto Christ was exalted after his resurrection was his owne glorie that â—lory which he had before his incarnation euen before the â—orld was with his father that glory which he had when beâ—ng in the forme of God hee thought it no robberie to be eâ—uall with God For we know that he was heard in all things â—or which he praied of the Father so that hauing praied for â—hat glory which he had from the beginning with the Father â—he glorie whereunto he was exalted was his own glorie which â—e had with the Father from the beginning Now if yee aske â—ne againe what glorie this was which he had with the Father â—rom the beginning I answer that it was all power both in heaâ—en and in earth For so our Sauiour himselfe after his resurâ—ection from the dead said saying Mat. 28.18 all power is giuen vnto me in â—eauen and in earth where by all power is meant all authoriâ—y all soueraigntie ouer all things created both in heauen and â—n earth so that both the Angells are his ministring spirits â—nd with his word he commandeth the foule spirits and they obey him and of all men it is true that vnto one he saith go â—nd he goeth and to another come and he commeth Thus â—hen it appeareth that Christ after his resurrection both was highly exalted vnto all honour and glorie and that his glory was and is that absolute Lordship and soueraignty which hee hath ouer all creatures in heauen and in earth Yea he was exalted vnto that glory which he had with the father before the world was If now againe it be demanded whether Christ were exalted vnto this glory and dignity according to both his natures both his Godhead and his mâ—nhood I answere
of displeasure feare to be too forward â—n confessing Christ and professing his name and therefore â—raw backe the shoulder and shrinke at euery blast of winde Now the confession which must spring from this root is â—hat Iesus Christ is the Lord the Lord and therefore his hoâ—our not to be giuen to another the Lord and therefore to â—e serued in holinesse and righteousnesse all the dayes of our â—â—fe Thus saith God the Lord Esa 42 5.8 euen he that created the heaâ—ens and spread them abroad c. to wit Christ Iesus I am â—he Lord this is my name and my glory will I not giue to another neither my praise to grauen images Where wee see how our Sauiour Christ both challenged that vnto himselfe to bee the Lord and plainly auoucheth that he will not giue his honour to another Hee then that confesseth Iesus Christ to bee the Lord and yet giueth his honour vnto another doth onely iâ— words confesse that which indeed and in truth he doth deâ—â— Let them looke vnto this that make their praiers and supplications vnto the Saints in heauen that worship images crosses 1 Joh. 2.2 or what reliques soeuer Wee haue an aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sinneâ— He sitteth at the right hand of God and liueth euer to make intercession for vs. Whosoeuer then praieth vnto or vseth the intercession of any other be it Saint or Angell he giueth Christ his glory to another As also he doth who doth worship any other but God and him whom hee hath sent Iesus Christ seeing it is said Thou shalt worship the Lord thy God 〈◊〉 him only shalt thou serue He likewise that confesseth Iesus Christ to be the Lord and yet serueth him not in holinesse and in righteousnesse all the dayes of his life his confession is in vaine because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father Malac. 1.6 and a seruant his master If I thâ— saith the Lord by his Prophet be a father where is mine â—â—nour and if I be a master or a Lord where is my feare Whenâ—â— it is most plaine that feare and obedience to his will beloâ—geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake confessed the Lord which they plainly afterwards shew taking their reproofe hardly and saying Wherein haue wee despised thy name But because they fearâ— not the Lord whom they confessed because they walked not in his wayes nor kept his commandements therefore theâ— confession was as no confession the Lord regarded them not but his wrâ—th was kindled against them This men and brethren is a thing needfull for vs to looke vnto We would be loth so deeply to be charged as not to confesse Iesus Christ to be the Lord. But if he be the Lord where is his feare Wheâ— wee confesse Iesus Christ to be the Lord wee confesse him 〈◊〉 be the sole rightfull commander of vs and our selues to be his seruants him to haue all power ouer vs and our selues wholly 〈◊〉 be his What meaneth then such neglect of conforming â—ur selues according to his most holy will and of yeelding â—bedience vnto that which daily wee are taught and which â—ee know to be his will If we giue our members as weapons â—f vnrighteousnesse vnto sinne which should be as weapons â—f righteousnesse vnto God whatsoeuer confession we make â—ee are the seruants of sinne we are not the seruants of Christ â—â—e Lord and wee are like to those or whom I spake before â—â—at professe they know God but by their workes doe denie â—im O my brethren if yee did indeed confesse Iesus Christ to â—e the Lord your soules would be filled with gladnesse when our mouthes were filled with this confession yea your very â—earts would be warme within you when your tongues were â—â—us talking that Iesus Christ is the Lord your wils would be â—amed to his will your feet would reioyce to come into the â—ourts of his house and to runne the way of his commandeâ—ents Iesus Christ is the Lord denie him not before men Luk. 12 9. â—or he that shall denie him before men shall be denied before â—he Angels of God And certainly hee beleeueth not that â—ares not confesse him Iesus Christ is the Lord confesse â—im so to be and giue not his honour to any other to men or Angels much lesse to stockes or stones Confesse him to be â—he Lord and serue him in holinesse and righteousnesse all â—he dayes of your life This confession becommeth the Saints â—f God and this is a good confession before God And euer â—emember that that they which will not now thus confesse â—esus Christ to be the Lord shall then in that last and great â—ay be forced to confesse that Iesus Christ is the Lord when he shall iudge his enemies on euery side and render to the wicked according to the wickednesse of their wayes Vnto the glory of God the Father Here is the issue of all â—uen of our subiection vnto Christ and of our confession that â—esus Christ is the Lord. All this redoundeth to the glory of God the Father for he that honoureth the Sonne Joh. 5.23 honoureth â—he â—ather and he that honoureth not the Sonne honoureth not the Father for the Father is in the Sonne and whatsoeuer is done vnto the Sonne is done also to the Father Let vs theâ— so subiect our selues vnto Iesus Christ let vs so confesse his to be the Lord as already wee haue beene taught God hath created vs Esa 43.7 formed vs and made vs for his glory Seeing theâ—â— our subiection vnto Christ Iesus and our confession or be glorious name in such sort as hath beene taught is vnto the glory of God the Father let vs be subiect vnto him in all obedience to his will and let vs out of an vnfained faith confesse that he is the Lord euen our Lord. LECTVRE XXXII PHILIP 2. Verse 12. Wherefore by beloued as yee haue alwayes obeyed or as in my presence only but now much more in 〈◊〉 absence c. WHerefore my beloued c. In these word now following wee haue the conclusion oâ— the Apostle his exhortation vnto the Philippians set downe by way of applying Christ his humilitie and obedience vnto his Father vnto their vse and instruction and consequently vnto ours In this conclusion of the Apostle his former exhortation the Apostle againe exhorteth the Philippians and in them vs first vnto humble obedience towards God vers 12.13 secondly vnto humble and modest conuersation towards our neighbour vers 14.15.16 and thirdly he addeth as a reason why he thus exhorteth them the comfort and ioy which they shall bring vnto him in the day of Christ if they so walke as he exhorteth them vers 16.17.18 In the first exhortation which is vnto humilitie and obedience or humble obedience towards God wee haue first to consider the
But we see he vsed no such speech but as it pleased the Lord to vse these meanes in restoring him to health so he with all thankfulnes vsed the meanes and was restored vnto health Let vs therefore know that it is the Lord onely that deliuereth from death and restoreth vnto life and health and that this he doth sometimes without meanes and most commonly by meanes Let vs therefore in the bed of our sicknesse call vpon the Lord and let vs not neglect the meanes which he hath ordeined for the recouerie of our health Let vs onely trust in the Lord and let vs know that if the meanes be helpfull vnto vs it is because of the Lord his blessing vpon them He blesseth the meanes and therefore we are healed by the meanes so that he healeth and therefore we are healed Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sicknesse and restore vs vnto health This is not for any thing in our selues but for his owne mercies sake as the Apostle plainely sheweth when he saith but God had mercy on him for it is as if he had said but God for his mercies sake restored him vnto health Whence I gather this note that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing which Ezechias made after his restoring vnto health where he saith Esay 38.17 Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption It was thy pleasure or it was thy loue to deliuer my soule c where that is ascribed to Gods loue whence his mercy floweth which in our Apostle is ascribed vnto Gods mercy So that restoring vnto health is a louing mercy of the Lord. What shall we say then When wicked and vngodly men are restored vnto health is this a louing mercy of the Lord towards them Yes surely â—or albeit so their sinne and consequently their iudgement be increased yet this not comming from this mercy of lengthning their daies but from their owne corrupt nature we are to account that health and life and wealth and whatsoeuer else they haue are temporall mercies of the Lord vpon them Howbeit the mercies of the Lord in restoring his children vnto health and in restoring the wicked vnto health are much different His mercy wherein he restoreth the wicked vnto health is a generall mercy whereby he taketh pitie vpon all men proceeding from such a loue as whereby he maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust But his mercy wherein he restoreth his children vnto health is a speciall mercy whereby he taketh pitie vpon his children proceeding from that loue wherewithall he loueth vs in Christ Iesus by that the wicked are only restored vnto bodily health by this the children of God are so restored vnto bodily health that farther in soule they are more quickned then before by that the iudgement of the wicked is increased for that they abuse their health whereunto in mercy they are restored vnto the dishonor of God by this Gods name is more glorified in his children for that they vse their health whereunto in mercy they are restored to the praise of the glory of Gods grace In a word by that the wicked are made more inexcusable by this the children of God are made more fruitfull in good works and more assured of Gods loue Albeit then it be a mercy of the Lord both to the godly and likewise to the vngodly that they are restored vnto health for that the Lord might in iustice haue suffered his rod to lie longer vpon them if he had dealt with them in weight and measure yet is it such a speciall mercy proceeding from such a speciall loue which hee vouchsafeth vnto his children in restoring them to health as that the wicked and vngodly haue no part or portion at all therein Is it then such a speciall mercy vnto Gods children that they are restored vnto health Were not death rather a speciall mercy of the Lord vnto them or had not death then beene a speciall mercy unto Epaphroditus Surely it cannot be denied but that it is a speciall mercy of the Lord vnto his children if when he hath exercised them with his rod and prepared them by sicknesse vnto himselfe he take them by death out of the miseries of this life and translate them into the kingdome of his Sonne Ap. 14.13 For so saith the Spirit Blessed are the dead that die in the Lord and why for they rest from their labours and their works follow them They rest from their labors What is that that is by death they are deliuered and freed from such griefes and sorowes and labours and troubles and reuilings and persecutions and hatreds and other manifold calamities wherevnto this life is subiect yea from that grieuious yoke and heauie bondage of sinne which made the Apostle to crie Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death Againe their works followe them What is that That is their good deeds which they did in the the loue of God and in the loue of his truth after death acompanie them and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue and feare him walke in his waies So that whether we respect the end of wretched miseries or the perfect fruition of euerlasting happinesse which the children of God haue by death it cannot be denied but death is an especiall mercy of the Lord vnto them And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus and in these respects I doubt not it was that Paul desired in the former chapter to be dissolued and to be with Christ Phil. 1.23 euen that hee might bee freed from the miseries of this life and that hee might bee ioyned with his head Christ Iesus to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death so likewise life and restoring vnto health is a speciall mercy of the Lord vnto his children because so they are made farther instruments of his glory who hath restored them vnto health For being restored vnto health both they consider the mercifull goodnes towards them and so breake out into his praises who hath done great things for them Esay 38.18 whereas the graue cannot confesse the Lord neither death can praise him but the liuing the liuing as saith Ezechias they confesse him and sing praises vnto his name againe being restored vnto health they consider that the Lord hath reserued them for his farther glory to be manifested in them or by them and therefore their studie and care is so to lead their liues as that Gods name may be glorified in
spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our body i. waiting for the consummation of our adoption and redemption when we shall fully possesse our inheritance with the Saints in heauen This the Apostle commended in the Corinthians that they waited for the appearing of our Lord Iesus Christ 1 Cor. 1.7 1 Thes 1.10 And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen And this is a thing which should be commended in vs all Tit. 2.12.13 For the grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that wee should denie vngodlinesse c. looking for the blessed hope and appearing of the glory of the almightie God and of our Sauiour Iesus Christ Againe we I say much more because the creature onely waiteth that it may not afterwards be subiect vnto corruption or vanitie but the faithfull that they may also iudge the wicked and reigne with him for euer and euer Neither onely doth this comparison with the expectation of the creature shew what the expectation of the faithfull is for the second comming of Christ but much more will it appeare if wee shall compare it with the long wished most desired first comming of Christ in the flesh to destroy sinne in the flesh Wee read how greatly the Patriarches and Prophets and holy Saints of God in the old Testament desired and longed for that seede of the woman that starre of Iacob that Prince of peace that righteous branch that Emmanuel Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day Ioh 8 56. i the time wherein he came in the similitude of sinnefull flesh and he saw it saith he namely with the eye of faith and was glad And in another place he tells his Disciples that many Prophets Luc. 10.24 and Kings had desired to see those things which they saw and had not seene them to heare those things which they heard and had not heard them And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh when taking him in his armes he praised God and said Luc. 2.29.30.31 Lord now lettest thou thy seruant depart in peace according to thy word for mine eies haue seene thy saluation c. Was his first comming so much expected and desired by them then and shall we thinke that his second comming is not much more desired by the faithfull now It was ioyful no doubt to see him come in the flesh but shall it not be much more ioyfull to see him come in glorie It was ioyfull to the shepheards and to the wise-men of the East to see the babe with Mary his mother and Ioseph but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels Ioyfull to haue the earnest of our saluation but shall not the inheritance of it be much more ioyfull Ioyfull to haue the sting of death and the victorie of the graue taken away but shall not the vtter exemption from death and corruption bee much more ioyfull Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe or of wandering then shall the corne be gathered into the barne neuer to be shaken with the winde or mingled with the chaffe againe then shall there be a perpetuall Sabboth and no worke day after it an euerlasting Iubile when all bondage shall cease then shall all teares be wiped from all eies no more sorrow nor crying nor paine shall be but peace and gladnesse and ioy such as eye hath not seene nor eâ—re heard nor hath entred into the heart of man This is the expectation of the faithfull which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ Now they are pilgrimes then they shall come to an abiding citie now they are compassed with sorrowes then shall all teares be wiped from their eies now they are in continuall fight then shall euery enemie be subdued vnto them now they are absent in body from Christ then shall they follow the Lambe whethersoeuer he goeth now they know and loue and belieue in part then that which is in part shall be abolished now they walke by faith then shall they walke before the throne and before the Lambe for euermore then shall be the day of their glorification the day of their redemption the day of their saluation the day of their absolute consummation of all blessednes This is the cause why their mindes are euer running their thoughts euer musing their eies euer looking their soules euer longing after the second comming of Christ Iesus in glorie And for this cause they euen reach after it crying with the soules vnder the altar How long Lord holy and true But as for the wicked and vngodly of the earth it is not so with them They doe feare and tremble at the remembrance of it If they do but heare of it their countenance is changed their thoughts are troubled so that the ioynts of their loynes are loosed and their knees smite one against another as wee read of Belshazzar Dan. 5.6 when he saw the palme of the hand that wrote vpon the wall Yea so farre are they from looking and longing after that day that either they wish it might not be at all or else that it might be deferred And no maruell For then shall the Lord come as a swift iudge against them in flaming fire rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power then shall the wrath of the Lord so fiercely persecute them that they shall crie vnto the mountaines and rockes fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who may stand then shall they heare that fearefull sentence pronounced against them depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angells and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euermore not for 1000. or 100000. yeare but for euermore This is the cause why they feare and tremble at euery mention of that day and for this cause they wish they might neuer see it Examine then your selues men and brethren how yee stand affected towards the appearing of our Lord Iesus Christ at that day whether ye looke and long for it or yee tremble and feare at the mention of it Esa 3.18 Blessed are all they that waite for the Lord saith the Prophet for vnto them that looke for him shall he appeare
fauour with God For otherwise if they be not acceptable vnto God howsoeuer they might winne vs fauour amongst men we are not to thinke on them nor to do them What then are the things which may winne vs fauour with God and men If we put on tender mercie kindenesse humblenesse of minde meekenesse long-suffering patience and temperance if we be true in word and deede iust in our dealings helpefull to the poore honest in our conuersation if we honour the aged seeke not our owne but the wealth of others c. these are things as pleasing vnto God so such as winne the loue and fauour of all men not onely the good and godly but also the wicked and vngodly These things therefore we are to thinke on and to do And so our Apostle willeth where he saith Now therefore Coloss 3.12 as the elect of God holy and beloued put on tender mercie c. This should teach vs to auoid the things which may bring vpon vs the hatred and obloquy of men Otherwise then the maner of some is who purposely do some things that thereby they may spite and grieue some men It is not the hatred or displeasure of men that may withhold vs from speaking or doing that we ought But if to spite or grieue some man we sticke not to speake or do that which may displease our God then our iudgement sleepeth not If we bring vpon our selues the hatred of men and withall the displeasure of God the burthen will be too heauy for vs to beare Let vs therefore hearken vnto the counsell of our Apostle and let vs thinke on and do whatsoeuer things may win vs loue and fauour with men so that withall they be pleasing vnto God Let vs auoide whatsoeuer things may bring vpon vs the hatred or displeasure of men specially such as are displeasing vnto God Let vs loue and liue so that we may be loued of God and man euen whatsoeuer things are louely let vs think on them and do them LECTVRE LXXXV PHILIP 4. Verse 8. Whatsoeuer things are of good report thinke on these things and do these things 9. Which ye haue both learned and receiued c. THere is yet remaining another generall head of Christian piety which the Apostle commendeth vnto the Philippians wherein he exhorteth them to thinke on and to do whatsoeuer things are of good report amongst men that by such things they may win vnto themselues a good name and be well spoken and reported of in the places where they liue Whence I obserue this lesson for vs that whatsoeuer things may purchase vs a good report or continue our good name amongst the sonnes of men we are to thinke on them and to do them that as much as is possible we may heare well of all men A good name saith Salomon maketh the bones fat Prouer. 15.30 that is so comforteth and reioyceth and strengtheneth a man as good fare which maketh him fat and well liking yea A good name saith the same Salomon is to be chosen aboue great riches 22.1 Eccles 7.3 Eccl. 41.13 yea a good name is better then a good ointment A good life saith the sonne of Syrach hath the dayes numbred but a good name endureth for euer it continueth with thee aboue a thousand treasures of gold And therefore it is that men are oftentimes as iealous of their good name and good report among men as of their liues and count themselues after a sort killed when their good name is empaired or called into question To haue then a good name ye see and to be well reported of is as much worth as gold nay as a thousand treasures of gold nay as much worth as a mans life Therefore the Apostle exhorteth to procure things honest before all men Rom. 12.17 things honest that is things which may purchase vs credite and make vs to be well reported of amongst men And our Apostle in this place to thinke on and to do whatsoeuer things are of good report Now then what are the things that make vs well reported of amongst men Surely if it be said of vs that we are men dealing faithfully truly iustly and vprightly liuing honestly soberly purely and godly walking wisely modestly peaceably and louingly with our brethren bearing things patiently as becometh the Saints of God in a word hauing faith and a good conscience and whatsoeuer things pertaine to vertue if we be such men these things will make vs well reported of and either bring vs to a good name if we had it not or continue our good name if we haue it For these are things of good report both before the Lord and also before men Yea but this is great vanitie to seek after fame good report among men that men may speake well and report well of vs. It is so indeed if therein we seek our owne glorie For how good soeuer how full of rare vertues soeuer the things be that we do if therein we seeke our owne glorie it is surely great vanitie We must therefore know that we are to thinke on and to do the things that are of good report both before the Lord and also before men not for our owne glorie but for the glorie of Christ Iesus in whom we beleeue for the glorie of the Gospell of Christ Iesus which we professe We must haue care that we may be well spoken of well reported of not for any tickling vanitie of our owne praises but that the name of God that the truth of Christ Iesus might be well spoken of for our sakes For it is an ornament and honour vnto the truth with men if the professors of the truth be of good report amongst men And therefore our blessed Sauiour saith Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your Father which is in heauen And our Apostle describing the office of a Minister saith that he must be well reported of euen of them that are without 1. Tim. 3.7 lest he fall into rebuke indeed that the word of God be not euill spoken of And the Apostle Peter prescribing vnto wiues how they ought to order themselues towards their husbands saith that they are to be subiect vnto them and why 1. Pet. 3.1.2 that euen they which obey not the word may without the word be wonne by the conuersation of the wiues while they behold their pure conuersation which is with feare And to the sâ—me purpose he giueth this generall exhortatioÌ„ Haue your conuersation honest among the Gentiles that they which speake euill of you as of euil doers 2.12 may by your good works which they shall see glorifie God in the day of visitation To the end therfore that God may be glorified and that the truth which we professe may be wel spoken of we are to thinke on and to do whatsoeuer things are of good report whereby we may winne or continue a good name
Onely this I say that it ought not to be preiudiciall vnto any man if at any time he say my God and my Lord. He may sometimes vse them and yet ought nor therefore either to be noted of singularitie or to be scorned or reprooued Let them consider what I say that are so readie vpon such occasions to brand men with names that they know not what they meane let vs in no sort follow their example Let vs ioyne with thē that say Our God and our Lord but let vs not scorne or reproch them that say My God or my Lord. Nay let vs know that nor we nor any can haue any greater stay or comfort then in this that the Lord is his God and his Lord. Thus much of this note by the way The second thing which here I note is what recompence of reward the Apostle promiseth vnto the Philippians for their liberalitie towards him The promise is this that as he was filled by them and all his necessities supplied by their liberalitie so God should fulfill all their necessities through his riches with glorie Whence I obserue this lesson for vs that looke what good we do vnto Gods Saints here on earth God shall recompence the same into our bosomes both with blessings in this life and likewise in that that is to come Deliuer we the poore and needie in the needeful time of trouble the recompence is Psal 41.1 Blessed is he that considereth the poore and needie the Lord shall deliuer him in the time of trouble Are we mercifull vnto the poore and do we sell them come good cheape The recompence is He that is mercifull Pro. 11.17.26 rewardeth his owne soule and blessing shall be vpon the head of him that selleth corne Do we feed the hungrie clothe the naked visite the sicke lodge the stranger go to him that is in prison The recompence is Come ye blessed of my Father Mat. 25.34 inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. In a word are we ready to do good to distribute and to communicate according to our abilitie The recompence is we lay vp in store for our selues a good foundation against the time to come to obtaine eternall life 1 Tim. 6.19 Mat. 10.42 Not a cup of cold water giuen vnto any in the name of a disciple shal lose his reward So mercifull and gracious and bountifull and liberall is the Lord our God as that he doth repay one good turne vnto our brethren with an hundreth blessings from himselfe and gifts of no value with an eternall weight of glorie A great mercy of our gracious God to promise or to pay such recompence of reward vnto our workes and a notable inducement to stirre vs vp vnto all workes of charitie The same motiue the Preacher also vseth where he saith Cast thy bread vpon the waters Eccl. 11.1 for after many dayes thou shalt finde it Cast thy bread vpon the waters that is breake thy bread vnto the hungrie be mercifull and liberall vnto the poore though thy almes may seeme to be cast vpon the waters though it may seeme that thou shalt neuer haue thankes or ought else for that good thou doest for so too many thinke that what they giue vnto the poore they commit vnto a dead hand that it perisheth that afterwards there is no remembrance of it yet saith he Cast thy bread vpon the waters And why he addeth a promise of mercie that shall follow vpon it for after many dayes thou shalt finde it that is thy gift shall not perish but thy God shall recompence it thee into thy bosome Thou shalt finde it in thy basket and in thy dough and in the fruite of thy body and the fruite of thy ground in the fruite of thy cattell in the increase of thy kine and in the flockes of thy sheepe or if not in these temporall blessings yet in spirituall graces or if not now for a season yet after many dayes as the husbandman receiueth the increase of his corne which when it was first sowne might seeme to haue perished or if not in this life yet certainely in the heauens when the Lord shall wipe all teares from thine eyes and crowne thee with glorie and immortalitie Here is then another kinde of reasoning then thy carnall sence and reason teacheth thee to make Thou thinkest that the way to be rich is to be sparing to hold fast Ioh. 12.25 to giue away nothing that thou canst saue But as our Sauiour saith He that loueth his life shall lose it So I say he that thus loueth his riches shall not be rich but the way to keepe and to increase riches is to bestow them on the poore Where they seeme to be lost there they shal be found where they seeme to be cast vpon the waters there they shal be laid vp in heauen where neither rust nor moath corrupt and where theeues do not breake through nor steale Why is it then that the bowells of our compassion are shut vp against the poore for in many places the poore crie and none helpeth them they faint in the streets and none succoureth them they mourne in their soules and none comforteth them they perish for want of foode and none relieueth them I perswade my selfe that it is not altogether thus amongst vs but in many places it is thus And what is the reason Verily our diffidence and distrust is the cause of all this We see not how we shall haue sufficiencie for our selues if we be bountifull vnto others we see not but we shall want our selues if thus we do supplie the wants of others and though it may be we dare not openly speake vnto the point of Gods promise of a recompence of reward vnto whatsoeuer we do vnto his poore Saints here on earth yet do we thinke with our selues that if we should relie much vpon this we might quickly bring our selues vnto the beggers staffe and then who would pitie vs Thus though the promise be made vnto vs of fulfilling all our necessities yet such is our blindnesse that we cannot see and such our distrustfulnesse that wee doubt how our necessities shall be fulfilled and therefore we hold backe and do not stretch out our hands vnto the poore and needie Our Apostle therefore to meete with this doubtfulnesse telleth vs that God that maketh this promise vnto vs is rich and he will fulfill all our necessities through his riches If a poore man make a large promise of great bountifulnesse we may well doubt how he will be able to make good his promise But if a rich man make such a promise especially being a good man and one that is wont to keepe promise who will make any doubt of the performance of his promise Now our God that vnto our workes of charitie hath made this promise to fulfill all our necessities is rich Psal 50.10.12 For all
in the end of his Letters and Epistles he should so be censured and traduced as now those are that therein follow his example The second thing which hence I obserue is that as all Christians generally so all Ministers of the Gospell in particular should write and speake vnto and account one of an other as brethren For as this is true in generall that we haue all one God for our Father that we are all begotten by the immortall seede of one God in one wombe of the Church that we are all baptized into one bodie and haue bene all made to drinke into one spirit that we are all adopted vnto the same inheritance by the same Spirit through Iesus Christ and therefore are all brethren in Christ Iesus so is it also true in all the Ministers of the Gospell of Christ Iesus that we all build the same house we all preach the same Gospell we are all called to the dispensation of the same mysteries we all seeke the glorie of the same kingdome and we are all shepheards and bishops vnder the chiefe Shepheard and Bishop of our soules Christ Iesus Howsoeuer therefore in degree we go one before another yet should we vse and intreate one another as brethren A good note as for all Christians in generall so for such in the Ministerie as in gifts or degree are before others of their calling A better example then this of the Apostle they cannot follow to be so affectioned towards their inferiors as it appeareth our Apostle was and in all kindnesse to intreate as brethren them that labour with them in the Gospel as it appeareth our Apostle did It followeth All the Saints c. Here he remembreth the salutations of all the rest of the Saints that were at Rome vnto them All the Saints salute you to wit all the rest of the Saints that labour not in the Gospel and most of all they which are of Caesars houshold he vnderstandeth some of Neroes Court which did embrace the truth Which salutation the Apostle no doubt addeth for the ioy and comfort of the Philippians that when they should heare that not only all the Saints at Rome saluted them but the some of the Emperours Court which had embraced the truth saluted them yea and were as forward as the best in saluting them Whence I obserue that the Lord in mercie sometimes in the Courts of wicked Princes raiseth vp faithfull children vnto Abraham and causeth his truth to be loued and embraced and professed euen of their Courtiers What a cruell tyrant and wicked persecutor of Christians Nero was the Ecclesiasticall stories mention He was the beginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church and grew to such a thirsting after bloud that not onely Paul and Peter and many other Christians but his greatest familiars his dearest friends his nearest kinred his brethren his mother his wife were slaine by his most cruell tyranny Yet euen in this cruell tyrants Court the Lord had some that feared him and fauoured the truth Such a one was Ioseph in Pharaoh his Court Ionathan in Saules Court Obadiah in Ahabs Court and Ebedmelech in Zedekiahs Court. And such is his mercie that he will such is his power that he can and such his goodnesse that he doth cause light to shine out of darkenesse and beget children in the faith where the truth is most oppugned Which may teach vs many good lessons As first not to despaire but that where the truth is most oppugned there the Lord hath some that feare him and worship him in truth No place more vnlike to haue friends vnto the truth then Nero his Court and yet there were such And therefore we may hope that euen there where Antichrist vsurpeth his tyrannâ—e the Lord hath his children which bow not the knee to Baall Onely we are to acknowledge the glorious mercie and power of the Lord therein that so wonderfully dealeth for his children and prouideth for his owne glory Secondly this may serue to condemne vs of great backwardlinesse in a Christian resolution of a religious profession In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus There the same Paul in prison and many continually butchered and killed for a good profession yet there were such as embraced the truth in their hearts and professed it with their mouthes And how shall not this condemne our irresolute resolution of a religious profession We are in no perill of death or of bonds or imprisonment for making a bold profession of Christian religion Nay it is our honour with our most gracious Prince constantly to maintaine the truth against errour and superstition And yet so cold are we a great many of vs in religion as that a man cannot tell what we are Papists or Protestants and so frozen as that a man would take a many of vs rather to be enemies then friends vnto religion Either we are afraid and dare not make that profession which we should for feare of a day or else to serue the time we make shew of one and are indeed another and so cannot make a good profession Howsoeuer it be so it is that many of vs are of no resolution in religion Well it should not be so but though we were in Nero his Court we should make a good profession and though there were no way for vs but to be cast into the hote fierie fornace yet should we with the three children protest Dan. 3.18 We will not serue thy gods nor worship thy golden image which thou hast made and set vp The grace c. In these words the Apostle shutteth vp all and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles Where ye see the thing which he wisheth them is grace which when he calleth The grace of our Lord Iesus Christ he therein noteth whence it is deriued vnto his children By grace he vnderstandeth both the first and second grace both the free fauour of God which is the fountaine of all good things and the good things themselues which flow from that fountaine Now this is called the grace of our Lord Iesus Christ because it is deriued from God by him vnto his children by him I say euen by our Lord vnto whom al power is giuen both in heauen and in earth by our Lord Iesus that saueth his people from their sinnes by our Lord Iesus Christ annointed a King to defend vs a Prophet to teach vs a Priest to offer vp a sacrifice for our sinnes So that the Apostles praier here for the Philippians is ye see that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church may be with them all to fill them with all goodnesse Would ye then know how to pray for all good either vnto Gods Church or any of Gods children Learne of our Apostle and pray that the grace of our Lord Iesus Christ may be with them For herein ye pray both for all spirituall grace in heauenly things vnto them and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children being all couched in this The grace of our Lord Iesus Christ Againe would ye know by whom all grace is deriued vnto vs be it spirituall grace or temporall blessing the grace of God whereby he loueth vs or the grace of God whereby his loue is made knowne vnto vs Learne of our Apostle it is by our Lord Iesus Christ for therefore is it called the grace of our Lord Iesus Christ because it is deriued by him vnto vs he hauing reconciled vs vnto God and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord let vs alwaies in all things glorifie the name of Christ Iesus and as by him we haue all things so let vs do all things to his glorie Laus omnis soli Deo FINIS
LECTVRES VPON THE 〈◊〉 Epistle of St. Pâ—â—◠〈◊〉 the PHILIPPIANS Deliuered in St. Peters Church in OXFORD By the reuerend and faithfull seruant of CHRIST HENRY AIRAY Doctor of Diuinitie and late Prouost of Queenes COLLEDGE And now published for the vse of GODS Church by C. P. Master of Arts and Fellow of the same Colledge LONDON Printed by EDW GRIFFIN for William Bladen and are to be sold at his shoppe in Pauls Church-yard at the signe of the Bible neere the great north doore 1618. TO THE MOST REVEREND FATHER in God George L. Archbishop of Canterbury his Grace Primate of all England and Metropolitane And one of his Maiesties most honorable priuie Councell Most reuerend father I Could not presume to shroud this vnpolished worke vnder so high a Patronage if J did not hope that as Dauid loued lame Mephibosheth for his good father Ionothan so your gracious fauour to this Author now with God would excuse and pardon yea accept this vnperfited issue of his paines These papers were neuer entended for the common view being fitted in a plaine and familiar stile to a popular assembly and therefore J confesse not worthy of your acceptation Yet I thought it iniustice either to depriue the Church of God of the benefit of his labours or not to consecrate them to your Graces hands to whom the Author was so much obliged Your gracious countenance and loue vnto him vpon experience of his integritie whereof you were long a witnes and sometime a iudge did much comfort him amidst other occasions of griefe and deiection His onely requitall were holy praiers for your happinesse which he forgat not in the extremitie of his last sicknes euen then deuoutly entreating the Lord for his blessing vpon your person and gouernment Besides your Grace is pleased to make your fauours as it were hereditary extending them in great measure to his Successor our present Gouernour and to our Colledge Jn which respect the best of all our labours are iustly deuoted to your Grace as a small discharge of our duty if not rather as an acknowledgement of our obligation These Lectures which now I present are an Exposition of Saint Pauls diuine letter to the Philippians An Exposition indeed not sutable to the nicenesse and curiositie of our times not elegant in words and without all affectation vnlesse of plainesse But yet lest I too much disparage the Author and his Worke if I be not mistaken the naked and naturall sense of this holy Text is here so faithfully opened and withall so powerfully and thoroughly applied that J doubt not Gods Church and people may hence reape much benefit which was the Authors only aime in the exercise of his ministerie and shall be my chiefe comfort Whatsoeuer it is I humbly commend it to the blessing of God and to the vse of his Church desiring to honour it with your Graces name whose Patronage shall procure it respect from others The Lord Iesus long preserue your Grace after the ioy of our hearts and the breath of our nostrills his most excellent Maiestie a great and sure friend of religion and a worthy instrument of the welfare and peace of this holy and happy Church of England Your Graces humble Orator Christopher Potter To the Christian Reader IT was a iust taxation of our times by graue and reuerend Beza Dum tempora superiora cum nostris comparo dicere consueui plus illos conscientiae scientiae minus habuisse nos contrà scientiae plus conscientiae minus habere The braines of men were neuer more stuffed their tongues neuer more stirring and yet their hearts neuer more emptie their hands neuer more idle The disease of our forefathers was ignorance ours is impiety they were ill in the head we are sicke at the heart they were blinde but after their manner deuout wee are skilfull and prophane No age was euer blessed with such a light of knowledge and yet none more fruitfull of the workes of darknesse The maine reason vndoubtedly why wisedome and holinesse learning and sanctitie are so vsually now a daies diuorced is because as that Heathen of old could complaine disputare malumus quà m viuere If men can argue and discourse of religion it suffices not one of a thousand thoroughly digests his knowledge or turnes the holy Precepts of Diuinitie into practise Hence the world abounds with Polemicall bookes which doe not so much compose as breed contentions though I confesse the fault is not ours but our Aduersaries whose peruersnes will not be conuicted euen when they are conuicted But for practicall diuinitie and liuely deuotion it is an argument not more necessary then rare handled but by few and not by many regarded Yet in this iniquity of times wherein the affections of men had more need to be ordered then their iudgements informed in my opinion those Treatises are of best seruice and vse which reduce Christianity into action and warme the heart and conscience with deuotion In this ranke I account this Commentary which was a principall motiue vnto mee as we all owe our selues vnto the common good not to smother a worke so seruiceable for this age nor to bereaue Gods Church of such a furtherance especially being herein encouraged by sundry reuerend and iudicious A Commentarie perhaps not to the taste of many men in this age whose nice palate doth loath the dry manna and can best rellish the vnsauory sauces of Aegypt Others who cannot fancie Diuinity vnlesse she be wantonly trim'd vp in the light colours of humane art and eloquence will here require elegancie of words and quarrell at his carelesse stile I answer mores non verba composuit animis dixit non auribus the scope of his labors was his auditors instruction not his own applause nor did he care to please so much as to profit To come with the inticing words of mans wisedome and to preach only themselues is the note of false Teachers the charge of Christs Minister is in demonstration of the spirit and of power to diuide the word of truth aright vnto his people and this was our Authors aime Gods oracles are to be faithfully expounded not curiously minced not loosly dallied with surely the plaine song of Scripture is the best musicke without these quauering descants of mans wit How licentiously prophanely Popish Friers haue abused Gods holy word by their trifling Postills it is too manifest Yea be it spoken with due modesty and reuerence to those Worthies to whose industry and wit the Christian Church is so much beholding some of the ancient Doctors were too far in loue with quaint interpretations especially Origen whose excessiue allegorizing by the confession of Eusebius Lib. 6. c. 18. who yet was his great fauourite partiall in his praises caused the Apostate Porphyrius to blaspheme and to scoffe at the Scriptures Which consideration no doubt moued Caluin Melancthon Martyr and the rest of our late and learned Expositors to sticke so close
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
towards miserable sinners I might instance in the like mercy of the Lord towards Matthew first a Publican afterwards an Euangelist towards Zaccheus first a sinfull man afterwards a notable conuert towards the theefe on the Crosse ere while on the crosse after a while in paradise c. but I will not trouble you with multitude of examples wherein might appeare the riches of Gods great mercies towards great and grieuous sinners Neither let this be any encouragement vnto any man to let loose the reynes vnto sinne because where sinne aboundeth there mercy aboundeth much more for if any man vpon such examples of his mercies shall presume and make bold to sinne let him also know that as the Lord is mercifull so is he also iust and that towards him and such as he is iustice shall triumph ouer mercy Rather let this so louing mercy of the Lord teach vs neither to despaire in our selues nor of others though great sinners for what though we haue omitted such things aâ— we ought to haue done nor onely so but committed such things as we ought not to haue done What if we haue committed incest with Lot or murther and adulterie with Dauid Nay what if we haue beene blasphemers or persecutors with Paul vniust with Zaccheus or theeues with him on the crosse The Lord hath mercy enough for vs in store and others as great sinners as we and ouertaken with the like sinnes haue beene receiâ— vnto mercy Onely let vs acknowledge our sinnes with Dauid Luc. 7.38 weepe for our sinnes with the woman in the gospell obey when the Lord calleth vpon vs with Paul receiue him ioyfully when he commeth vnto vs with Zaccheus and pray feruently vnto him with the theefe vpon the crosse and then assure we our selues we shall be receiued vnto mercy And who knoweth of any but the Lord may giue grace vnto repentance and then surely followeth mercy The Lord his mercies are in his owne dispensing he may when he will and he doth when he seeth it good renue the heart and grant mercy Though therefore the prodigall childe runne a lewde course for a long time yet let vs hope that the Lord will at length giue grace vnto repentance and receiue him vnto mercy Paul and Timotheus The second thing which I note is that the Apostle ioyneth vnto himselfe Timothie aged Paul yong Timothie an excellent Apostle an inferior Minister the author of the Epistle him that onely approued it or at the most wrote it from his mouth and all this to grace and credit Timothie with the Philippians vnto whom he meant shortly to send him as it appeareth by the next chapter vers 19. Whence 1. I obserue a notable example of rare humilitie for a rare and seldom thing it is to be seene superiors to receiue their inferiors into the honor of their labors and to be willing that what honor or fauour may accrew vnto them by their labors may be communicated likewise to their inferiors who had little or no hand in them Nay commonly superiors in authority or learning or otherwise count it a great debasing vnto themselues to be thought to haue had their inferiors to haue ioyned with them in their labours to haue vsed their helpe or to equall them with themselues Yet such was Pauls humilitie that he gladly receiued Timothie a faithfull minister of the gospell but farre inferior vnto him into the honor of his labors and equalled him vnto himselfe as if his hand had been as farre in the writing of this Epistle as was his owne that as they should accept of him for it so they might accept of Timothie also He had learned that lesson well which our blessed Sauiour gaue both him and vs to learne from himselfe Mat. 11.29 saying Learne of me that I am meeke and lowly in heart And himselfe herein gaue the Philippians a good patterne of that wherevnto afterward he exhorteth them Phil. 2.3 that in meeknesse of minde euery man should esteeme others better than himselfe His estimation of Timothy and his lowlinesse of heart are sufficiently witnessed by this his associating of him vnto himselfe but such a selfe-liking hath now possessed men that such humilitie is hardly to be found Euery man likes his owne labors so well and stands so much vpon his reputation that he cannot endure the disgrace that any man should say or thinke that he hath had this or that helpe this or that aduise that he neuer did this or that of himselfe To haue the credit or commendation of any thing well done of our selues we like it well but if any be ioyned in with vs especially our inferiors we make little reckning and oftentimes had as lieue want it as haue it so So far are we from the Apostles humilitie Wherevnto if we will attaine we must not thinke of our selues aboue that is meete wee must thinke of others according to their worth we must not thinke much to receiue others into the honors of our labors and we must make our selues equall to them of lower sort then our selues And this if we doe we shall be good followers of the Apostles humilitie 2. In this ioyning of Timothy vnto himselfe I obserue a good patterne of that care which ought to be had of of the Ministers credit with his people For wherefore did the Apostle ioyne Timothy vnto himselfe He meant to send Timothy shortly vnto the Philippians to instruct them in the waies of God more perfectly as appeareth by the next chapter therfore for the better credit of him in his ministery with them when he shold come vnto them in writing vnto them he receiueth him into the honor of his labors ioyneth him vnto himself So should they doe that are called vnto greater place in the Church then others of their calling They should by all meanes seeke the grace and credit and countenance of the Minister with his people yea whatsoeuer might be for the furtherance of him in his ministery they should with all holy care regard it for the grace we see of the Minister is the grace of his ministery and the more he is countenanced by his superiors the more he preuaileth in his ministery with his people As therefore they would giue testimony of their care of the Church and of the building vp thereof by the ministery of the gospell so they should haue care of the Ministers credit with his people And I wish they would doe so But I passe ouer to that which followeth The third thing which here I note is the title of dignity common to them both whereby both Paul and Timothy are described In the latter to the Corinths and in the epistle to the Colossians the Apostle in the inscription of his Epistles ioynes Timothy to himselfe as here he doth but there in title he seuereth himselfe from Timothy saying Paul as Apostle of Iesus Christ and our brother Timotheus and likewise in the Epistle to Philâ—mon saying Paul
to lay them out then to our masters aduantage let vs alwaies in all th ngs seeke the honor and glory of Christ Iesus and let vs not dare to seeke out owne ease or pleasure or profit or honor more then the things of Christ Iesus let our ministration which we haue receiued of our master Christ Iesus be most precious in our eyes and let not our liues be deare vnto vs to spend them in his seruice Thus indeed shall we be rightly entituled vnto the seruants of Christ Iesus in respect of our ministery and thus shall we well discharge that duty whereof this title may sufficiently remember vs. The second thing which I obserue from this title wherevnto Paul and Timothy are entituled is the great honor and dignitie vouchsafed vnto the ministers of the gospell of Christ Iesus For what greater honor and dignity then this to be the seruants of Christ Iesus the Sauiour of the world the mighty God the King of glory the prince of peace the great bishop of our soules the euerlasting high priest of our profession and that in that seruice to beare his name before the Kings and Princes and great men of the earth to be his Ambassadors to declare his will vnto his people to be his stewards to giue euery man their portion of meat in due season Let a man saith the Apostle 1 Cor. 4.1 so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And how can a man be better esteemed then if he be so thought of Againe we saith the Apostle are ambassadors for Christ What for Christ what honor is this 2 Cor. 5.20 To be Ambassadors for a mortall Prince is such an honor as not many great men are vouchsafed vnto What honor then is it to bee ambassadors for Christ the King of Kings and Lord of Lords which all the ministers of the gospell are And when the Lord told Ananias that Paul was a chosen vessell vnto him Act. 9.15 to beare his name before the Gentiles and Kings and children of Israel in effect he told him that he had called him vnto the greatest honor among the sonnes of men And yet this is the honor of all them that serue him in the ministerie of the gospell Which honor if he knew that will needs be the vicar of Christ on earth then why doth he not rest satisfied with this honor to be the seruant of Iesus Christ in the ministery of the gospell of Iesus Christ but he must be the supreme head ouer all persons vpon earth so that Kings and Princes must lay downe their Crownes at his feete and be deposed and disposed of at his pleasure Howsoeuer he know it or know it not if it be knowne amongst vs why is it that we are made as the filth of the world and the off-scowring of all things The calling of a Minister what more base and contemptible amongst men and yet what calling indeed more high and honorable Whose person more maligned and disgraced then the person of the Minister and yet whose more to be reuerenced and countenanced Well howsoeuer commonly we be thought of we are the seruants of Iesus Christ in the ministery of the gospell for your sakes and as though God did beseech you through vs we pray you in Christs steed that yee be reconciled vnto God And howsoeuer yee thinke of vs yet thinke as yee ought of the word of your saluation which we bring vnto you and receiue it from vs not as the word of man but as it is indeede the word of God which is able to make you wise vnto saluation The fourth thing which I note is in the persons of them whom he saluteth and vnto whom he writeth The persons generally are all the saints in Christ Iesus which are at Philippi euen the whole Church of Philippi so many as were baptized into Christ Iesus Whence I obserue what ought to be the studie euen of the whole Church militant which is to be saints in Christ Iesus that such as they are in outward profession such they may bee in truth and in deed through the power of the of the spirit of sanctification in the inner man Now we are so many as are baptized into the name of Christ Iesus by an outward profession saints and holy our baptisme so witnessing our holy profession as circumcision did the Iewes It is then another holinesse wherevnto we are to giue all diligence then this sacramentall holinesse euen an inherent holinesse that being sanctified throughout both in our soules and in our bodies we may be blamelesse vnto the comming of our Lord Iesus Christ We must studie to be holy in all manner of conversation euen as he which hath called vs is holy denying vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world And here vnto we doe binde our selues as it were by solemne vow and obligation in the presence of the Church when we are sacramentally sanctified by baptisme promising there to forsake the deuill and all his workes constantly to beleeue Gods holy word and obediently to keepe his commandments So that thenceforth as the Apostle often exhorteth we should walke not after the flesh but after the spirit we should crucifie the flesh with the affections and the lusts and walke in the spirit in newnesse of life we should cast off the old man which is corrupt through the deceiuable lusts and put on the new man which after God is created in righteousnes and true holinesse in a word we should die vnto sinne and liue vnto God Otherwise how is our baptisme the washing of the new birth vnto vs and the renuing of the Holy Ghost Sacramentally it is but effectually it is not vnlesse by the power of the spirit of sanctification the body of sinne be destroyed in vs that it may not reigne in vs and the life of God be renued in vs that we may liue vnto God in Iesus Christ our Lord. Neither doth it indeed at all profit vs to be sealed outwardly with the seale of an holy profession vnlesse by the power of the spirit we be sanctified in the inner man to lead our liues in all godlinesse and holinesse for vnto these onely Christ Iesus is made of God wisdome and righteousnes and sanctification and redemption and these onely are made partakers of that imputed holines which properly is in Christ Iesus and is imputed vnto them which are in Christ Iesus And this is it which indeed makes vs holy and saints in Christ Iesus Our inherent holinesse is vtterly vnperfit full of vnholinesse and all shall be perfit in the heauens Yet is it so accepted with God thorow Iesus Christ our Lord that hauing it his is imputed vnto vs whereby we are made Saints in Christ Iesus So that if as we are called and as by outward profession through baptisme we are Saints in Christ Iesus so we will truly be Saints in
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
thanks vnto God on their behalfe 2. in remembring them in his prayers vnto God 3. in praying for them with gladnesse The grace of God already bestowed on them for which he reioyced in their behalfe is said to be 1. their fellowship with other Churches in the gospell 2. their perseuerance therein from the first day they had receiued the gospell till now that he wrote vnto them This is the generall resolution of these words Now for the more particular opening of the meaning of them in that in the beginning of his Epistle hee thanketh God on the Philippians behalfe he obserueth his vsuall manner For so he beginneth almost all his Epistles as anon we shall heare In that he saith that hee thanketh his God he signifieth his bold and neere approch vnto God in giuing thanks and in praying vnto him Againe in that he saith that he hath them in perfect memory alwaies in all his prayers for them all he meaneth that as alwaies he thanketh God for them all so alwaies in all his prayers vnto God he remembreth them And he addeth that his prayers are alwaies powred out vnto God for them with great ioy and gladnesse of heart Why because as he addeth the reason of the fellowship which they had receiued in the Gospell 1. Because they as other Churches had receiued the gospell and thereby had fellowship with the Father and with his sonne Iesus Christ and because they had continued in the truth from the first day of their conuersion vnto Christ by his ministery vntill now that he wrote vnto them This was the cause of his thanksgiuing and his continuall prayers wherein he alwaies remembred them were that they might continue in that grace euen in that fellowship which they had receiued in the gospell It is then briefly as if the Apostle had thus said I thanke my God alwaies on your behalfe for that fellowship which you haue with the Father and the Sonne with vs and with other Churches by embracing the Gospell and for your perseuerance therein from the first day that I and Silas and Timotheus preached it vnto you vnto now and alwaies in all my praiers vnto God I remember you praying for you with gladnes for the grace already granted you that yee may continue and increase in that grace This I take to be the meaning of these words The first thing then which here I note is the Apostles beginning of his Epistle with thanksgiuing vnto God on the Philippians behalfe And so he beginneth all his Epistles with thanksgiuing vnto God on their behalfe to whom he wrote onely his Epistles to the Galatians and to Titus and the former to Timothy excepted And so Peter beginneth his former Epistle Whence I obserue that thanksgiuing vnto God is a seruice principally requisite in a Christian I exhort saith the Apostle that first of all 1 Tim. 2.1 or aboue all things supplications prayers intercessions and giuing of thanks be made for all men And in the former to the Thessâ—lonians he willeth in all things to â—iue thanks 1 Thess 5.18 for that this is the will of God in Christ Iesus And not any sacrifice is more exactly commanded or described in Leuiticus then the sacrifice of thanksgiuing Wherevpon Leuit. 7.12 if we looke into the practise of the saints of God we shall finde that they were neuer slacke in this seruice Melchisedech after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thanks vnto the most high God which had deliuered his enemies into his hand Moses also and the Israelites after their deliuerance from the Aegyptians Exod. 15.1 and out of the red sea slacked not this seruice but sung praises vnto the Lord. So did Deborah and Barak and Iehoshaphat and many others after their victories ouer their enemies And how often doe we read that as others of his seruants so our blessed Sauiour himselfe gaue thanks vnto his father All which shew clearely how requisite this seruice of thanksgiuing vnto God is if either we will hearken to the precepts and exhortations of the Holy Ghost or doe as we haue the saints of God and our blessed Sauiour for example What then Doth the Lord neede the praises of man or is he delighted with his giuing of thanks No the Lord needeth them not neither is he delighted therwith so much for his owne sake Yet doth hee require them of vs and is delighted therewith for our sakes for 1. in giuing of thanks vnto God we acknowledge that to be from him for which we giue him thanks 2. In giuing him thanks we shew our selues well pleased and content with that spirituall grace or temporall blessing wherefore wee giue him thanks 3. In giuing him thanks we returne what wee can vnto the Lord with humble confession that we can no more nor that but by grace Lastly in giuing of thanks vnto God wee prouoke him to bestow farther mercies vpon vs. All which things he requireth of vs and liketh well in vs. And for these very reasons besides the former is thanksgiuing vnto God so requisite a seruice in a Christian Yet as requisite a seruice as it is we faile asmuch in it as in any seruice It may be that being in perill or persecution or sorrow or neede or sicknes or other like aduersitie we will make our requests knowne vnto God in prayer and supplication as the occasions are publiquely or priuately But when the Lord hath heard our prayers and grâ—nted our requests when he hath done more for vs then we could desire or thinke What giuing oâ— thanks is there vnto God either publiquely or priuately For instance now of late when the Lord opened the clouds of heauen and threatned by raine to depriue vs of that blessing of the fruits of the earth which he had shewed vnto vs in great plenty and abundance then we powred out both publique and priuate prayers in our Churches and in our houses that it would please the Lord to send vs such weather whereby we might receiue the fruits of the earth in due season But now that the Lord hath sent vs seasonable weather and giuen vs good hope of reaping the fruits of the earth in due season in what Congregations publiquely in what houseâ— priuately is the voice of praise and thanksgiuing heard I instance onely in this but as it is in this so is it in other things Not one of ten that sings the song of praise and thanksgiuing after benefits receiued it is too harsh a note we cannot tune it all or the most part of vs being liker vnto those nine Lepers that neuer returned backe to giue God praise then vnto the stranger that returned Luc. 17.18 Beloued by vnthankfulnesse we prouoke Gods wrath against vs asmuch as by any sinne and therefore Paul reckons it vp amongst the most heynous sinnes 2 Tim. 3.2 but the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
thanksgiuing vnto God then should it also worke in vs all holy desire and labour to be daily more and more stablished and strengthned in the truth of Christ Iesus and in our fellowship with other Churches in the gospell And yet how wauering are we many of vs and how quickly caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue If a runnagate Seminarie that compasseth sea and land to make one of his profession and when he is made makes him twofold more the childe of hell then he himselfe is a sworne-vassall to that man of sinne a disloyall traitor to his Prince an vnnaturall enemy to his country if such a one I say shall with fained words creepe into secret corners amongst vs and glosingly slander the truth of the gospell of Iesus Christ and set abroche his owne damnable heresies how quickly doe we listen vnto them and are led captiue by them Howsoeuer it be with vs it is thus in too too many places But beloued let vs know that whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that continueth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring not this doctrine 10. receiue him not to house neither bid him God speede I know they will tell you they bring the doctrine of Christ vnto you but doe yee as the men of Beraea did Act. 17.11 which are much commended for so doing examine it by the scriptures and search whether it be so and yee shall finde it to be the doctrine of deuills 1 Tim. 4.1 as the Apostle speaketh and as euen by that place it will appeare to be Wherefore beloued brethren as now yee haue fellowship with other Churches in the gospell of Iesus Christ so continue therein Let nothing bee able to remoue you from the truth wherein yee stand but hold fast your good profession vnto the end The third thing which here I note is the Apostles bold and neere and ioyfull approch vnto God in his thanksgiuing vnto God in that he saith I thanke my God Whence I obserue the manner of our thanksgiuing vnto God how we should offer our sacrifice of thanksgiuing vnto him And that is 1. with such assurance of Gods loue in his mercies towards vs as that in our thanksgiuing for them we dare boldly as sonnes say I thanke my God for so shall our sacrifice of thanksgiuing be acceptable vnto God if vpon assurance of his loue we boldly powre out our soules in praise vnto him And therefore the Apostle to the Hebrewes exhorteth Heb. 4 16. saying Let vs go boldly vnto the throne of grace be it in prayer or in thanksgiuing Let vs goe boldly vnto the throne of grace praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willingnesse and cheerefullnesse from our hearts vnto God that we might say I thanke my God So our Apostle in an other place 1 Cor. 14.18 I thanke my God I spake languages more then yee all How cheerefully he openeth his mouth in praise of his God And so shall our thanksgiuing be pleasing vnto God if we offer it from the heart cheerefully for he loueth a cheerefull giuer as of almes vnto the poore Saints so of thanks vnto his name And how can I goe vnto him with greater cheerefullnesse and thanke him then when I go vnto him as to my God and say I thanke my God 3. Our thanksgiuing vnto God should be offered vp with such soule-melting passion and affection that as if we had greater feeling experience in our soules of his goodnes then others and would be neerer him then others we should say I thanke my God for such the Lord loueth best as presse the neerest vnto him and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God These are the things in which the manner how we should offer vp our sacrifice of thanksgiuing consisteth namely in faith and full assurance of Gods loue towards vs with all willingnesse and cheerefulnesse from our hearts and with a soule-rauisht affection as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith I thanke my God Here then that cold and cursorie forme of thanksgiuing which commonly is vsed is vtterly condemned For what doe wee when the Lord hath remembred vs in mercy and done great things for vs I doubt not but there are who in their hearts cheerefully and with their mouthes ioyfully say with the Prophet thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not or regard not to giue God thanks A man may see it daily in many of vs that we come from our beds and from our meales as dogs from their kennels and oxen from their stalls Others of vs haue certaine words of course as to say God be blessed God be thanked I praise God I thanke God which being good words in themselues yet are so coldly and cursorily vttered by vs as that a man may well see they haue their beginning in the lips and their ending in the ayre but neuer pierce the heauens But beloued if we will haue our voice of thanksgiuing to breake thorow the clouds to come vnto the highest we must vse Maries magnificat and say My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Luc. 1.46 As therfore it becommeth vs to be thankfull so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him that so our sacrifâ—â—â— may be acceptable vnto him LECTVRE IV. PHILIP 1. vers 3.4 5. Verse 3. Hauing you in perfit memory 4. Alwaies in all my prayers for all you praying with gladnesse 5. Because of the fellowship which yee haue in the gospell from the first day vnto now NOw farther the Apostle signifieth this reioycing on the Philippians behalfe and his loue towards them by remembring them in all his prayers vnto God and by praying for them with gladnesse when he saith that he hath them in perfect memory alwaies in all his prayers c. It is vsuall with the Apostle in his Epistles as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth so to signifie his remembrance of them alwaies in his p ayers But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner In the Epistle to the Romanes to the Colossians the former to the Thessalonians and to Philemon he telleth them to whom he writeth that he maketh
mention of them alwaies in his prayers But here he tells the Philippians that alwaies in his prayers he hath them all in memory that alwaies in his praiers he hath them all in perfit memory that alwaies he hath them all in perfit memory in all his prayers that in all his prayers he remembreth them with gladnesse each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God that they might continue in that grace wherein they stood in that fellowship which they had with other Churches in the gospell For therefore thanked he God and was glad on the Philippians behalfe because of the fellowship which they had in the gospell from the first day vntill then and therefore he prayed for them that they might continue in that grace and in that fellowship with other Churches in the gospell The first thing then which here I note is that on whose behalfe the Apostle giues such thanks vnto God and is so glad for them also he prayeth Whence I obserue that whatsoeuer graces be bestowed on vs still praier is needfull for vs both that we pray for our selues and that others pray for vs. For neither is any grace so perfit in any neither are all graces so complete and full in any but that both he hath neede of perseuerance and increase in that grace wherein he standeth and to haue other grace supplied which he wanteth Abraham full of blessings yet wanteth a childe and he must pray that he may not goe childlesse Isaac full of blessings Gen. 15.2 yet his wife is barren 25.21 and he must pray vnto the Lord for his wife to make her wombe fruitfull Iacob full of blessings yet he is in danger of Esau his brother and he must pray vnto the Lord 32.11 I pray thee deliuer me out of the hand of my brother from the hand of Esau Neither is any so enriched with all graces but that his requests are to bee shewed vnto God in praier and supplication for the supply of some And as not any are enriched with all graces so not in any is any grace so perfit but that he hath neede to bend the knees of his soule vnto God in humble praier for perseuerance and increase in that grace wherein he standeth Dauids delight in the law of the Lord in his statutes and in his testimonies was as great as a mans could be as himselfe sheweth saying Lord Psal 119.97 what loue haue I vnto thy law all the day long is my studie in it 54. Thy statutes haue beene my songs in the house of my pilgrimage thy testimonies haue I claimed as mine heritage for euer and why they are the very ioy of my heart 111. And yet his prayer is O teach me thy statutes O cause thou me to make much of thy law incline my heart vnto thy testimonies and not vnto couetousnes and as he hath done hee hath left vs an example so to doe be we neuer so zealous of the law of God The Apostles likewise it is like were as strong in the faith as any man is and yet they praied vnto the Lord Luc. 17.5 Lord increase our faith and therein left an example for all the children of God to follow vntill the day of Iesus Christ be they neuer so stablished in the faith Neuer any so zealous of Gods glory and holy worship but he had neede euen in respect of himselfe to pray hallowed be thy name Neuer any had his conversation so much in heauen but that he had still neede to pray thy kingdome come Neuer any mans will so conformed vnto Gods will but that he had still neede to pray thy will be done in earth as it is in heauen Neuer any man so filled with plenteousnesse but that hee had still neede to pray Giue vs this day our daily bread Neuer any mans sinnes so wholy pardoned but that in regard of his continuall slidings he had still neede to pray forgiue vs our trespasses as we forgiue them that trespasse against vs. Neuer any man so freed from tentation and from the deuill but that he had still neede to pray Lead vs not into tentation but deliuer vs from euill And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull vnto what degree of perfection soeuer they be come euen to the end So that whatsoeuer graces be bestowed on vs yet still is prayer needfull for vs. Neither only that we pray for our selues but that others also pray for vs. We are not many of vs better then was Timothy that faithfull seruant of Iesus Christ yet for him Paul powred out prayers night and day 2 Tim. 1.3 and no doubt it was needfull for him We are not the best of vs like vnto Paul that elect vessell of Iesus Christ yet he requested the praiers of the faithfull for him that vtterance might be giuen vnto him Eph 6.19 that he might open his mouth boldly to publish the secret of the gospell and that therein he might speake boldly as he ought to speake He was one that feared not the face of man 20. that kept nothing backe but deliuered his message alwaies faithfully and boldly yet for this grace he thought the praiers of the faithfull needful for him therefore craueth them not only of the Ephesians but likewise of the Colossians in his epistle to them Colos 4.3 Farre therefore be it from vs beloued to say as the manner of some is vnto any of Gods children bestow your praiers where you list I neede not your praiers I care not for your praiers pray for your selfe all your praiers will be little enough for your selfe I will pray for my selfe These be the words not of them that abound with grace but of them that are not taught in the word nor know how much the prayer of a righteous man auaileth if it be feruent Farre likewise be it from vs once to dreame of any such perfection in our selues but that we haue still neede to pray to abound more and more in all grace and in all things daily more and more to grow vp into him which is the head that is Christ For be it our predestination our election our adoption our reconciliation our iustification which are as sure vnto all the sonnes of God as that God is true yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit Againe be it our faith our hope our loue our knowledge our iudgment or the like which are the worke of Gods owne finger in all his children yet in respect of these haue we neede alwaies to pray for continuall increase and all godly growth in them Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it yet are we still to
God forgotten to be gracious and will he shut vp his louing kindnesse in displeasure And againe Lord why abhorrest thou my soule and hidest thy face frome mee Lord where are thy old louing kindnesses thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me and the feare of thee hath vndone mee His reall continuance ye see seemeth to be cut off and himselfe to be separated from the Lord but by his gronings and cries it appeareth that his holy desire still remained Pauls care likewise was interrupted and his reall continuance remitted when hee was so exalted through the abundance of reuelations 2 Cor. 12.7 that there was giuen vnto him a pricke in the flesh euen the messenger of Satan to buffet him yet in that he then besought the Lord thrise that that messenger of Satan might depart from him 8. it appeareth that this his holy desire still remained And this holy desire of perseuering is it which the Lord accepteth and then is he said to giue vs this grace of perseuerance when hee giueth vs a perpetuall will and desire of perseuering in that grace wherein wee stand howsoeuer the very act of perseuering by sinne tentation or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children Here then is a notable comfort for the broken and contrite heart for the humbled and afflicted soule For tell me ô thou distressed soule hath the spirit sometimes witnessed vnto thy spirit that thou wast the childe of God Hath the loue of God sometimes beene so shed abroad in thine heart that thou hast verily perswaded thy selfe of the loue of God towards thee Hast thou sometimes beene delighted in the law of thy God and felt the sweet comforts of God in Christ Iesus in thy soule Why then is now thy soule so heauy and why is it so disquieted within thee Why doe thoughts arise in thy heart and why doth the sleepe depart from thine eyes O waite vpon the Lord and put thy trust in him for hee that hath begun a good worke in thee will performe it vntill the day of Christ Iesus He hath said it by his holy Apostle and shall he not doe it The strength of Israel will not lie 1 Sam. 15.29 nor repent for he is not a man that he should repent He hath begun a good worke in thee euen of his loue and his mercy towards thee and as himselfe so his loue is vnchangeable so that whom hee loueth once he loueth vnto the end O but therefore thou art troubled because he doth not seem to continue his louing kindnes towards thee Thou feelest not that ioy in the Holy Ghost that comfort in Gods loue which thou wast wont to finde thou art euen dead vnto the life of God Well did not Dauid cry out Lord where are thy old louing kindnesses where are thy former mercies Did he not pray restore me to the ioy of thy saluation and renue a right spirit within me And againe O quicken mee according to thy word quicken me according to thy louing kindnesse So that thou seest there hath no tentation taken thee but such as appertaineth to man euen such as haue ouertaken men after Gods owne heart But tell me doth it not greeue thee that thou doest not feele that assurance that comfort that ioy that thou wast wont to finde in thy God through Iesus Christ Doest thou not desire and long to feele that assurance comfort ioy that thou wast wont to finde in thy soule O yes it is thy doubtings that trouble thee and comfort which thou longest for Well then good enough It is a broken and contrite heart that greeueth at his sinnes Psal 51.17 that greeueth at his wants that the Lord loueth and a troubled spirit troubled at the cogitation of his slips and imperfections is a sacrifice acceptable vnto him And againe this holy desire of any grace is the grace it selfe A desire of comfort is a great part of comfort and a desire of perseuering is a chiefe part of perseuerance and hee that desireth any grace of God tending to saluation shall surely haue it For so Christ hath promised saying I will giue to him that is a thirst of the well of the water of life freely Apoc. 21.6 which is the same with that in the Prophet where it is said Ho euery one that thirsteth come yee to the waters Esay 55.1 and yee that haue no siluer come buy and eat come I say buy wine and milke without siluer and without money Comfort then your selues be of good comfort in the Lord all yee that thirst after and desire the things that belong vnto your peace Let not your sinnes or your wants and imperfections too much cast you downe or dismay you What if he will haue you to saile by hell to heauen He that continueth this holy desire in you will not suffer his mercies vtterly to faile from you for euer Heauinesse may endure for a night for a short season but ioy commeth in the morning after a while heauinesse is turned into ioy and sackcloth into the garment of gladnes Where he hath begun he will make an end and scattering this cloud he will shew vnto thee the light of his holy countenance In the meane time let that holy desire which is in thee be a pledge of his loue vnto thee and assure thy selfe he shall fulfill all thy hearts desire and restore thee to thy wonted ioyes againe LECTVRE VI. PHILIP 1. Vers 7. As it becommeth me so to iudge of you all because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace THe second thing which heere I note is that God and God only had begunne that good worke of embracing the Gospell in them would as the Apostle was perswaded performe it vnto the end For once it plaine that the Apostle meaneth that God had begunne this worke in them and would performe it vnto the end and in that he saith not I am perswaded that God but that hee which hath begun c he plainely implieth that God only begunne that good worke in them and would performe it vnto the end For if any other but he onely had intermedled therein how should the Philippians haue plainely vnderstood the Apostle to speake of God when he said that he c. He if any other had had any hand heerein might aswell be vnderstood of that other as of God Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell and indeed of euery good worke in vs is only from God And to this the writings of the holy Ghost euery where agree The Apostle speaking in generall saith what hast thou that thou hast not receiued 1 Cor 4 7. no gift no grace no good at all but we receiue it from God
howsoeuer by our owne wills we would auoide bands and troubles for the gospels sake as heauy and greeuous vnto our outward man yet as our wills are sanctified by Gods spirit and conformed vnto Gods will so they are welcome vnto vs and acknowledged by vs to be a grace of God giuen vnto his children for their good and his glory Here then is a notable comfort for all such of Gods children as suffer bands and affliction for Christ his sake and the gospels For what are their bands They are the grace of God and in suffering bands for the defence and confirmation of the Gospell they are partakers with the Saints of their grace And as here they are called the grace of God so elsewhere they are called the marks of the Lord Iesus Gal. 6.17 Now may it not be a great comfort vnto vs to beare in our bodies the marks of the Lord Iesus Yet generally wee auoide bands and affliction nay we murmure at them nay we mocke at them and hold them for simple men that will not rather turne then burne that will not rather renounce the truth then endure such sufferings for the truth But tell me should not he be iudged foolish and ignorant that should auoid the gift of any grace Should he not be thought ridiculous that should murmure or scorne to be marked with the marks of the Lord Iesus And how then shall wee thinke of him that refuseth or murmureth at bands and afflictions for Christ his sake or that maketh a mocke at them which doe suffer afflictions for Christ his sake which are the grace of God and the marks of the Lord Iesus Beloued we know not what bands and afflictions bide vs for the Gospels sake Surely for our sinnes we haue deserued to be deliuered vp into the will of our enemies that they that hate vs euen with a perfit hatred should rule ouer vs. And if it shall please the Lord herein to deale with vs according to our deseruings yet let this be our comfort that in our bands for the defence and confirmation of the Gospell we are partakers with many of the Saints of their grace and that the life of Iesus is made manifest as by most plaine tokens in our bodies 2 Cor. 4.10 when we beare about in our bodies the dying of the Lord Iesus And in the meane time let vs giue all diligence that the word of Christ may dwell in vs plenteously that the effectuall power thereof may be manifested in vs through our patient and constant suffering for Christ his sake and the Gospels if the will of the Lord be such Now followeth the Apostles earnest protestation of his loue towards the Philippians which was the third thing which I noted in this second branch of the Apostles exordium in these words For God is my record c. that so they might the rather both assure themselues that such was his perswasion of them as hath beene said and likewise the more willingly hearken vnto the things that hee wrote vnto them In the words I note a vehement protestation and the thing whereof he maketh such protestation His protestation is a calling of God to witnes that hee lieth not in this that now speaketh in these words For God is my record The thing whereof he maketh such protestation is of his hearty loue of them saying God is my record how I long after you all .i. with what a longing desire to see you I loue you all from the very heart roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed is very significantly translated not after the flesh but in Iesus Christ of whom yee are loued and from whom this my loue proceedeth Where first I note the Apostles vehement protestation not of a vaine and idle toy but of his loue towards the Philippians not for any light or foolish matter but for their great good that they might hearken to the word of their saluation more gladly Whence I obserue that a protestation or an oath to witnes a truth when the glory of God or the good of our neighbour doth require it may lawfully be made LECTVRE VIII PHILIP 1. Veâ—se 8. For God is my record how I long after you all from the very heart root in Iesus Christ 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement NOw then the first thing which here I note is the Apostles vehement protestation not concerning any triuiall and ordinarie matter but touching his sincere and feruent loue of the Philippians nor to small or no purpose but to winne their attention vnto the word of their saluation more gladly For he protesteth sweareth an oath being nothing else but a calling of God to witnesse of that wee speake for their assurance to whom wee sweare which whole definition is in this protestation hee protesteth sayeth and sweareth vnto the Philipp that he longeth after them all and greatly loueth them all from the very heart roote in Iesus Christ that so being perswaded of his loue they might giue the better heed vnto the things he wrote Whence I obserue that a protestation or an oath by God when the glory of God or the good of our neighbour doth require it may very lawfully bee made And this is proued first from the nature and definition of an oath For what is an oath It is as euen now we heard an holy and religious calling of God to witnes of the truth of that we speake for their assurance vnto whom we speake as here the Apostle for the Philippians assurance of his sincere loue of them calleth God to witnes how he longeth after them all how greatly he loueth them all from the very heart root in Iesus Christ And what herein is vnbeseeming a Christian or which may not lawfully be done Secondly it is proued from the expresse commaundement of God for thus hath God commanded saying Deut. 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name In which words as to feare the Lord God and to serue him so to sweare by his name is commanded Thirdly it is proued from the end of an oath for the end of an oath is to decide debates to make an end of strifes as the Apostle sheweth saying Heb. 6.16 that an oath for confirmation is among men an end of all strife And as Moses in a plaine case sheweth saying If a man deliuer to his neighbor to keepe Asse or Oxe Exo. 22.10.11 or Sheepe or any beast and it die or be hurt or taken away by enemies and no man see it an oath of the Lord shall bee betweene them twaine that hee hath not put his hand vnto his neighbours good and the owner thereof shall take the oath and he shall not make it good And this being the end of an oath why may it not lawfully be made Fourthly it is proued from the practise
Jam. 1.5 For so Iames exhorteth saying If any man lacke wisdome which is there meant of wisdome to endure patiently afflictions but it is true in all graces generally if any man lacke any grace let him aske of God which giueth to all men liberally and reprocheth no man and it shall bee giuen him So likewise if yee haue yet pray continually that yee may increase and abound and if yee abound yet pray continually that you may abound yet more and more in those graces wherein yee abound So wee see the Apostle praied for the Thessalonians saying 1 Thess 3.12 The Lord increase you and make you abound in loue one towards another and towards all men In the first chapter hee had commended their diligent loue so that it was not for the hauing of that which they lacked that the Apostle praied but for their increasing and abounding in that grace which they had And so here our Apostle praied for the Philippians that they might abound yet more and more c. What was it for the hauing of that which they lacked that hee praied No. Was it that they might abound in that which they had Nor onely so but that they might more and more abound in those graces wherein already they abounded And the Apostle thus praying for the Thessalonians that they might increase and abound in that grace which already they had and for the Philippians that they might increase and abound more and more in those graces wherein already they abounded therein taught them and in them vs that we are to make our requests vnto God in praier and supplication as for the hauing of such graces as we want so that we may increase and abound in those graces which we haue that we may abound still more more in those graces wherein already we doe abound So that whatsoeuer graces we haue still we are to pray that wee may continually more and more abound therein And the reason why wee are continually so to pray is very plaine for 1. such is our weaknes through the sinne that hangeth so fast on vs that vnto whatsoeuer measure of grace we be growne yet stand therein we cannot vnlesse he doe continually stay vs and vphold vs with his hand Let Peter witnes whose faith faileth Matth. 14.31 and he sinketh if the Lord susteine him not and saue him Paul also may witnes the same whose courage in his bands may faile him Ephes 6.20 if by the power of the spirit through the praier of the Saints hee be not assisted that therein hee may speake boldly as he ought In regard therefore of our vnablenes to stand or grow without his continuall support and supply still we had need to pray vnto the Lord whatsoeuer measure of grace we be growne vnto 2. In whatsoeuer grace we abound yet therein we come so far short of that perfection wherein we should endeuour that continually we had neede to pray that we may abound yet more and more therein And therefore Dauid that was well taught in the Lord his statutes Psal 119. yet still praieth vnto the Lord to teach him his statutes and hauing more vnderstanding then all his teachers yet still praied vnto the Lord to giue him vnderstanding and taking as great delight in the way of his testimonies as in all manner of riches yet still praieth vnto the Lord that he will incline his heart vnto his testimonies And what was this but his praier that hee might abound yet more in the knowledge and in the vnderstanding and in the delight of the Law of the Lord because howsoeuer hee abounded therein yet he came farre short of that he should And for the same reason it behoueth vs so to doe as we haue him for an ensample This then may serue to condemne our great negligence and slacknes our great coldnes and faintnes generally both in publique and priuate praier vnto the Lord our God For is there so continuall vse and necessitie of praier whether we want any grace that we may haue it or haue any grace that we may increase and abound in it or abound in any grace that we may abound yet more and more in it How then is it that we are so negligent and slacke so cold and faint in praier generally Vnto publique praier wherein we pray for what we want and for increase in that we haue and that we may more and more abound in that wherein we abound how negligent and slacke are we and how cold and faint are we therein Some of vs come so seldome thereunto as that there is very little difference betweene vs and plaine Recusants others of vs come so slowly thereunto as that we come as they say it is good to come to a fray to the end of it others of vs in time of publique praier are occupied either in priuate praiers or in reading vpon some booke or other or in talking one vnto another others of vs either fall asleepe or are troubled with wandring and by-thoughts and haue our mindes at home or in the fields vpon our commodities or vpon our pleasures and rather vpon euery thing then vpon that we should Generally so defectiue and wanting vnto our duties wee are herein as if either we knew not or cared not how to account of and how to carry our selues in publique praier And as we faile of that we ought in publique so doe wee also in priuate praier For how seldome doe we as our blessed Sauiour willeth vs enter into our chambers Matth. 6.6 and shut our doores vpon vs and pray vnto our father which is in secret Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants Nay seldome wee humble our selues in priuate before the Lord euen for the supply of our wants or if we doe our praiers are so cold and so faint and so troubled with wandring and by thoughts that we pray and haue not because we pray not as wee ought Can the graces which we haue and wherein we abound presse vs to pray priuately vnto the Lord that we may increase in those graces we haue and abound yet more more in those wherein we abound Nay here commonly we forget our selues and as if we were well and needed no more wee pray not vnto the Lord for increase but carrying our selues like vnto the Pharisee we thinke we are not as other men and we say depart from mee for I am more holy more learned more wise more sober more modest more patient then thou and forget God by whom we are so Surely not the best of vs all but we are guilty of very many defects touching praier Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done Let vs reforme our negligence and slacknesse in comming to publique prayer It hath the promise that where two or three bee gathered together in Gods name Math. 18.20 there will he be in the
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
life of righteousnesse in himselfe that as he knew by the word Christ his resurrection to haue such a vertue so by experience in himselfe he might know Christ his resurrection to haue such a vertue And this care the Prophet exhorteth all men vnto where he saith Psal 34.8 Taste and see how gracious the Lord is Where yee may not thinke that the Prophet speaketh as if the gracious goodnesse of the Lord could be tasted on with the mouth or seene with the eye but his meaning is that such is the gracious goodnesse of the Lord vnto his children that they may haue as sound experimentall knowledge thereof as if they should taste it with their mouths or see it with their eyes It is then as if the Prophet had thus said Know yee doe the gracious goodnesse of the Lord by his manifolde mercies and more then so yee may know it by your owne experience Acknowledge therefore him to bee gracious whom by your own experimentall knowledge ye doe as it were taste and see to be gracious As then the Prophet doth exhort vs and as our Apostle both by example and exhortation moueth vs our care should be that besides our knowledge out of the word we might haue a feeling knowledge of that wee know out of the word by experience in our selues This then should teach vs to obserue the mercies and iudgements of the Lord to obserue the proofe and experience in our daily life of such things as wee know by the word that so we may haue not a contemplatiue onely but an experimentall knowledge of things in our selues As for example the scripture telleth vs that the poore crieth and the Lord heareth him and saueth him out of all his troubles Psal 34.6 This we know to be true because wee finde it so in the word But our care should be farther to know it by a feeling experience in our owne selues We must then obserue the mercies of the Lord in hearing vs when we call vpon him and deliuering vs in euery needfull time of trouble so shall we know not only by the word but by experience in our own selues that the Lord heareth the poore when they cry vnto him and saueth them out of all their troubles Psal 34.7 So Dauid besides this knowledge out of the word 1 Sam. 17.37 that the Angell of the Lord pitcheth round about them that feare him and deliuereth them had obserued the truth of it by his owne experience in his deliuerance out of the paw of the Lyon Matth. 16.18 and out of the paw of the Beare and thereupon was bold to encounter that great Goliah that vncircumcised Philistim Againe we know that the gates of hell shal not preuaile against Christ his Church because the scripture saith so But will wee so know it to be so as if our owne senses should tell vs that it were so Then we must obserue the stormes and tempests the persecutions and troubles the batteries and assaults that Satan in his members makes against the Church and how the Lord bringeth all their counsels to naught and maketh their deuises to be nothing else but the imagination of a vaine thing And thus in all things we must obserue that by long experience our spirituall senses may be exercised to know the truth of euery thing that wee know out of the word But so carelesse commonly we are that wee passe ouer the mercies and the iudgements of the Lord without obseruation at all whereby we might grow in all iudgement and sound experience It may be that some of vs sometimes will desire to know somewhat out of the scriptures touching the Sacraments touching the resurrection touching faith touching good workes c. But what is it It is onely to know it there it is not to haue a feeling of it in our owne soules If wee haue the text of scripture for proofe we thinke we haue knowledge enough but for proofe out of our owne experience in our owne soule we look not after it But beloued ye see we should haue a care as to abound in knowledge out of the Scriptures so in sound iudgment out of a feeling experience in our selues of the truth of that we know Let vs not therefore â—ightly passe ouer the things that we know out of the word but let vs labour to increase in a feeling knowledge of them in our owne soules Let vs obserue in our daily experience that as it is written so it is indeed that when we heare or read such and such things out of the word our owne soules within vs may giue witnesse vnto the same and say it is so indeede in mine owne experience I finde it to be most true Thus the Apostle exhorteth and thus it behoueth vs to doe The next thing which here I note is that the Apostle praieth for the Philippians that their loue may abound more and more in knowledge and in all iudgement which is that their loue might bee founded and grounded in sound knowledge and in sound iudgement that each hauing helpe of other and each being furnished by other they might the better discerne things that differ c. Whence I obserue yet a farther continuall care necessarie for all Christians and that is that their loue may abound in knowledge and in all iudgement Though saith the Apostle I had all knowledge and had not loue I were nothing 1 Cor. 13.2 So on the other side though we say we haue all loue and haue not knowledge it is nothing for what is all our loue if it be not grounded in knowledge and in iudgement Then these are good when they grow vp together and each hath helpe of other and which of these soeuer growes vp without other like vnto Ionas gourd it will quickly wither Our care then must be that our loue may abound in knowledge and in all iudgement In knowledge that we may know on whom our loue ought principally to be set And in all iudgement that knowing whom we ought to loue we may loue them whom wee ought Gal. 6.10 and as we ought Let vs doe good saith the Apostle vnto all men but especially vnto them which are of the housholde of faith Here we are taught whome we ought principally to loue We are to loue all men but especially them that are of the houshold of faith theÌ„ that are ioyned vnto vs in the band of Christianity And knowing that they are those whoÌ„ we ought principally to loue we are to loue them in deed in truth the more neerely that they are linked vnto vs in the bands of Christianitie the more dearely we are to loue them Otherwise our loue If it be not in knowledge and in all iudgement may do more harme then good euen as wee see that zeale doth without knowledge for it was in zeale but without knowledge Gal. 1.14 that Paul persecuted the Church of God extreamely and wasted it And it was in
and thereat take offence And thence might bee obserued the care which Pastors ought to haue of taking away whatsoeuer may breed any doubt or occasion any offence amongst their people The neglect of which care doth often so much harme that their silence in the Church were as tolerable as their carelesnesse to remooue all scruples and occasions of offence from the people But I rather come vnto the maine poynt here to be noted which is the Apostles asseueration that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospell for contrarie to the expectation and hope of those aduersaries of the Gospell that cast him into prison Whence I obserue that the persecutions afflictions of the Saints of Christ Iesus do rather further then hinder the gospel rather encrease theÌ„ diminish the Church Ye know the burdens afflictions of the children of Israell in Egypt the house of their bondage vnder Pharaoh Exod. 1. and the Aegiptians Come saith Pharaoh 10. let vs worke wisely with the people of the children of Israell least they multiply and it come to passe that if their bee warre they ioyne themselues vnto our enemies and fight against vs c. 13.14 Whervpon by cruelty they caused the children of Israel to serue and made them weary of their liues by sore labour in clay and in bricke and in all worke in the field with all manner of bondage which they laid vpon them most cruelly 15. Yea and a commandment came from the King vnto the midwiues that so many sonnes as were borne to the weomen of the Ebrewes they should kill them Notable practises indeede that they should not multiply But what saith the Holy Ghost 12. The more they vexed them the more they multiplied and grew The Egyptians they vexed the Israelites lest they should multiply but the more they vexed them the more they multiplied the Egyptians they laid vpon them all cruell burdens to hinder the growth of the Church there but the Lord turned that which they did rather to the increasing then to the diminishing of the Church there Dan. 3 8. Ye know also the great danger of the three children Shadrach Mesech and Abednego in the land of their captiuitie how greeuously the Chaldeans accused them vnto Nebuchadnezzar for not worshipping the golden image which he had set vp and how the King in a great furie and rage 20.21 commanded them therefore to be cast into the middest of an hote fiery furnace which also was done as the King commanded So that now it was like that idolatry should increase and that the worship of the true God of Israel should decrease because of this cruell execution vpon these three children for the maintenance of his holy worship and refusall to worship the image But loe how the Lord turned this to the spreading and propagation of his holy worship throughout all the dominions of Nebuchadnezzar For the Lord hauing wrought a mighty deliuerance for the three children in sauing them from the power of the fire 27. so that neither an haire of their head was burnt nor their cotes changed nor any smell of fire was vpon them both all the Nobles and great Princes which came to worship the golden image were spectators of this great wonder which the true God of Israel wrought and Nebuchadnezzar himselfe blessed the God of Shadrach 28. Meshach and Abednego for deliuering his seruants that yeelded their bodies rather then they would serue or worship any God saue their owne God 29. and likewise made a decree that none of all his people should dare to speake any blasphemy against the God of Israel Thus the Lord turned their practise and deuises against his holy worship vnto the propagation of his holy worship so that when it seemed almost to haue perished it was farther dispersed And as this may be seene in Moses and the Prophets so also it is clearely ouer-ruled in the new Testament You know the rage of Satan and his instruments against our blessed Sauiour from his cradle to his crosse how did they persecute him and all to destroy to abolish his kingdom for euer How was he persecuted and forced to flie from place to place euen in his infancie How often was he tempted by the Deuill in the wildernes How despitefully was he intreated by the high Priests the Scribes and Pharisies and the rest of the Iewes How was he mocked buffeted spit vpon crowned with a crowne of thornes accused condemned and crucified betweene two theeues And when they had taken him and crucified him then they thought they had made sure worke for the rooting out of his name and of his doctrine for euer But so the Lord prouided that by his crosse his kingdome was established and by his death the life of his Church was preserued so that his sufferings and his wrongs were turned to the best and that which they presumed would haue hindered the Gospell turned to the furthering of the Gospell Not to trouble you with moe proofes to this purpose ye know the persecutions and afflictions the bands and imprisonment of our Apostle And when his aduersaries had now gotten him cast into prison they thought that now he should be safe from preaching any more in Christ his name that the rest when they should heare of him should be daunted and not dare to preach the Gospell and indeed that thus the whole course of the Gospell should most certainely be hindered But such was the Lord his prouidence that he turned their deuises into the imagination of a vaine thing and that which they thought should haue beene to the hindering he turned rather to the furthering of the Gospell For as himselfe here witnesseth by occasion of his bands both the Gospell was farther propagated euen vnto the Emperors Court into all places of the Citie of Rome and into many other Countries in all which places many thereby were brought vnto the obedience of the faith and of the Gospell of Christ Iesus and likewise thereby the Gospell tooke better setling and deeper rooting in the hearts of many of the Pastors of the Church insomuch that many of them were so farre from being danted by his bands that thereby they were a great deale bolder then before and durst more frankly and freely professe and preach the Gospell then before So that whether we looke into Moses or the Prophets vnto Christ or his Apostles still we shall finde that â—he persecution afflictions and bands of Gods Saints rather further then hinder the Gospel rather make for then against the increase of Christ his kingdome vpon earth rather help then hurt the Church But how comes this to passe The aduersaries of Godâ—â—aints intend no such thing No indeed their whole desire and endeuour in troubling and persecuting the saints of God is to make hauocke of the Church and to hinder or abolish the Gospell of Iesus Christ How then Is
be more deare vnto you then the propagation of â—he Church the furtherance of the Gospell Matth. 14. If any man â—ome vnto mee saith our Sauiour Christ and hate not father â—nd mother and wife and children and brethren and sisters 26.27 â—ea and his owne life also he cannot be my Discisple And whosoeuer beareth not his crosse and commeth after mee cannot bee â—y disciple Where our blessed Sauiour teacheth vs that if aâ—y thing in the world euen our liues be more deare vnto vs â—hen his glory and the encrease of his kingdome then we cannot be his disciples If we do not beare our crosse whatsoeuer it be that is laid vpon vs we cannot be his disciples And withall I adde that howsoeuer they seemed to admire the word and to kisse the Gospell yet if when the winde bloweth and the storme ariseth they start aside like a broken bowe surely they were neuer borne a new by the immortall seede of the word of God for that endureth for euer as true in it selfe so grounded in him that is begotten thereby in such sort that it is dearer vnto him than his life Let them then looke vnto it that when stormes arise fall away from the hope of their profession If they faint or shrinke it is more then they should doe because the Lord may turne their sufferings to the furtherance of the Gospell But if they fall away it is as if they refused to take vp their crosse and to follow Christ And whereas their liues should not bee deare vnto them vnto the death for the furthering of the gospell their liues and liuelyhoodes are so deare vnto them that to saue them they hinder the gospell Let this be our rule the Lord turnneth the persecutions of his Saints to the furthering of the gospell therefore in persecutions and troubles we may not faint or slide backe Againe beloued this may teach you not to doubt of the truth or to dislike of the professors of the truth because they are disgraced persecuted and cruelly entreated Yee shall not want enough that will insult ouer them in their troubles that will tell you they are odious men and meâ— vnto whom such sufferings and troubles most iustly do befall and so cunningly will labour to discredite the truth which they professe But be not deceaued Whatsoeuer of this kinde can bee said no doubt was spoken vpon Paules bands and troubles so to discredite the gospell which hee preached And it cannot be but that the world should hate and persecute and reuile the children of the light because they loue darkenesse better then light But howsoeuer the world hate them and whatsoeuer it practiseth against them the Lord shall turne all their sufferings and their wrongs to the furthering of the gospell Let not therefore the persecutions and troubles of Gods Saints bee any argument against the truth but rather for the truth and rather let them cause vs to like then to dislike theÌ„ It is Satans arte to turne their troubles to the slaunder of them and of the truth but the Lord turneth them to the furtherance of the gospell and of their reckoning in the day of Christ And let this be spoken touching this which is the maine poynt principally to be noted in these words The next thing which I note is that the Apostle in his proofe that his bands were turned rather to the furthering of the gospell then the hindering saith that his bands in Christ .i. which he sustained for Christ his sake were famous throughout all the iudgement Hall and in all other places Whereby he meaneth that by occasion of his bands Christ and his gospell came to be knowen and to be belieued both in the Emperours Court and in the Citie of Rome and in many other countries Which as it sheweth a notable fruite and effect of the persecution of gods Saints namely the propagation of the gospell which falleth in with the former obseruation So farther hence I do obserue the power of God to raise vp a Church vnto himselfe where he will and by what meanes he will in Kings courts in great Cities Countries where the gospell is scant heard of or little regarded there hee can if hee will euen by the bands of his Saints raise vp a Church vnto himselfe No place so prophane so farre without God in the world but if â—e will haue his name there called vpon there it shall be calâ—ed vpon Rome at that time it is likely was as heathenish 〈◊〉 now it is superstitious Nero his Court it is like was then â—s prophane and as far without God in the world as might â—e and the Countries thereabout it is like had not so much 〈◊〉 heard of Iesus nor knew what the gospell meant Yet â—ere the Lord would haue his Church and therefore hee â—aith vnto Paul Be of good courage Paul Act. 23.11 for as thou hast testiâ—ied of mee in Hierusalem so must thou beare witnesse also at Rome Here the purpose of God was reuealed and according to this purpose he brought Paul to Rome and euen by his bands there begat Children vnto himselfe in Neroes Court in the Citie of Rome and in the Countries there aâ—out Elisha may send his seruant with his staffe and the Shunamites Sonne not be raised but if the Lord send his seruant whither he will a Church shall be raised to the honour of his name by what meanes he will for he can do what he will and what meanes he listeth he vseth to do his will Let no man then measure the Lord by himselfe If hee send thee whom he hath called to the worke of his ministerie to the Princes Court or to the great Citie goe when he sendeth thee and feare not thy weakenesse but remember his strength that sendeth thee If thou goe thither bound with a chaine for the gospels sake euen by thy chaine thou shalt so preach vnto their hearts that thou shalt gaine children in the faith As it is all one with him to saue with many or with few so it is all one with him to gather his church by this or that meanes which pleaseth him best Whatsoeuer be thy weakenesse hee will perfect his strength in thy weakenesse Onely bee of good courage and thou shalt see the power of the Lord. Againe let no man thinke any place so prophane but that the Lord may haue his Church there Kings Courts are coÌ„monly not the best pride pleasure ease abundance of all things commonly choakes the word therein so that it is vnfruitfull Nay saith Amaziah to Amos Amos 7.13 prophesie no more at Bethell for it is the Kings Chappell and it is the Kings Court. In great Cities likewise sinnes most commonly rage and reigne No lewdnesse or wickednesse so grieuous and abhominable but there it is so rise that it ouerfloweth all Yet in these places the Lord hath his Church euen those that know him and belieue in his holy name Euen in Iezabels Court
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
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
their good in the former is signified his great desire to remoue out of the bodie and to dwell with the Lord in the latter is signified his great desire to abide in the bodie for their furtherance and ioy of their faith vnto the former his loue toward Christ constrained him vnto the latter his loue toward them constrained him for the former it was best for him for the latter it was most needfull for them and thus betweene the former and the latter he was so perplexed that he knew not what to chuse life or death death for his owne present good or life for their further good Now the thing which in the former reason I note is that the Apostle desired euen with a great desire to be loosed from the prison of his bodie or to depart out of the bodie and to be with Christ where he sitteth at the right hand of the throne of God and that he counted this better for him in respect of himselfe then to liue in the bodie Whence I obserue that a Christian in respect of himselfe is rather to desire to die then to liue to depart out of the bodie then to abide in the bodie Vnto the proofe of this point out of this place adde also that other of our Apostle where to the same purpose and in the same words almost he saith thus We loue rather to remoue out of the bodie 2 cor 5.8 and to dwell with the Lord. And that good olde Simeon ye know when once he had seene the Messias which was promised then hee desired with all his heart to die saying Luc 2.29 Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation as if he should haue said now that I haue seene the promised Messias the sweet Sauiour of the world now indeed I desire rather to die then to liue Yea but was it not a great fault in Iob that he desired rather to die then to liue when in the bitternesse of his soule he cried and faid Why died I not in my birth Iob. 3.11.6 9 7.15 or why died I not when I came out of the wombe O that God would destroy me that he would let his hand goe and cut me off my soule chuseth rather to be strangled and to die then to be in my bones Yes indeede this was a great fault in Iob thus in impatiency to breake out and to search for death more then for treasures Neither is any man be his crosses or troubles neuer so great neuer so many through impatiencie and because he is weary of his life to wish rather to die then to liue much lesse is he with cursed Achitophel or traiterous Iudas to become his owne butcher and to cut off his owne daies for this were to repine against the highest and to take our owne matters out of Gods into our owne hands A Christian therefore in respect of himselfe is to desire rather to die then to liue but in no sort through impatiencie or because he is weary of his life Yea but is not death terrible euen vnto the godly and doe they not oftentimes so shrinke thereat that they are afraid of it Yes surely death in it selfe and in it owne nature is so terrible that Dauid being in great heauinesse and distresse by reason of Sauls cruelty expressed it thus saying Psal 55.5 The terrors of death are fallen vpon me Whereby he meaneth that he was so afraid of his enemies as if death had beene ready to seaze vpon him And surely but for Christ Iesus that hee hath seasoned it and that through him it is but a passage vnto a better life wee might all of vs euen the best of vs well feare death as the fruit of sinne and as the reward or wages of sinne How then doe we say that a Christian in respect of himselfe is to desire rather to die then to liue We must vnderstand that a Christian is to desire rather to die then to liue but how not simply rather to die then to liue but so as Paul did rather to die and to be with Christ then to liue He doth not say to die and to be ridd out of the miseries of this life for so many desire whose desire is not good and for whom it were better rather to liue in the bodie then to die but he saith to die and to be with Christ Are we not then while we liue here in the bodie with Christ and Christ with vs If wee will speake as the scripture vsually doth we are not While we liue here in the bodie we are in Christ by his spirit and Christ in vs by faith as appeareth by many places of holy scripture but in the vsuall phrase of the scripture then principally wee are faid to bee with Christ when after the separation of the soule from the bodie we doe in soule enioy the continuall presence of Christ in heauen where he sitteth at the right hand of the throne of God euen as the Apostle witnesseth where hee saith Whiles we are at home in the bodie we are absent from the Lord 2 Cor. 5.6 not from being in the Lord but from dwelling with the Lord in the heauenly places So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man When then we say that a Christian in respect of himselfe is to desire rather to die then to liue the meaning is that he is rather to desire the separation of his soule from his bodie and in soule to bee with Christ where he is as man till he may both in soule and bodie bee there with him for euer then to liue in the bodie And the reasons are plaine and cleare as first because Christ is the husband and we the spouse if we belong vnto Christ As then it is better for the spouse to liue with her husband then to liue apart from her husband Eph. 5.32 so is it better for vs to be loosed and to be with Christ then to liue in the bodie secondly because heauen is our home and here we are but pilgrims and strangers As then it is better to be at home then where we are but pilgrims and strangers Heb. 11.13 so is it better for vs to be loosed and to be with Christ then to liue in the bodie thirdly because it is better for the soule to be ioyned vnto Christ then vnto a sinnefull bodie for as Dauid saith of Mesech and of the tents of Kedar Woe is me that I am constreined to dwell in Mesech Psal 120. â— and to haue mine habitation among the tents of Kedar so may the soule say of the bodie woe is mee that I am constrained to dwell in this sinfull bodie better it were for mee to be ioyned vnto Christ 4. Because the body is as a prison of the soule wherein it wanteth free libertie to doe what
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
his people Wee shall not now need other proofe than this of our Apostle in this place The Philippians had embraced the faith of Iesus Christ they abounded in knowledge and in iudgement they stood fast in the faith notwithstanding their assaults by false Apostles they were carefull ouer him and communicated to his afflictions they were excellent in many graces So that our Apostle had great cause to haue great ioy ouer them But because of some contention and vaine-glory amongst them his ioy was not full A sufficient president for the Pastor that he count not his ioy full so long as any thing is amisse amongst his people Which may serue to admonish the Pastor to labour that nothing may bee amisse amongst his people either touching life or doctrine that so his ioy may be full and that his people may be the crowne of his reioycing in the presence of our Lord Iesus Christ at his comming But I come vnto that which the Apostle exhorteth in generall The thing which the Apostle exhorteth the Philippians in generall is that they be like minded that is like affectioned hauing their affections likings and desires set on the same things An euident argument that they were not like minded as also the rest which followeth is that some things were amisse amongst them And in that hee dealeth so earnestly with them that these things might bee amended in them it sheweth that these are things which are carefully to be procured regarded and maintained LECTVRE XXV PHILIP 2. Verse 2. That yee be like minded hauing the same loue being of one accord and of one iudgement that nothing bee done through contention c. WE haue heard the manner of the Apostles exhortation and therein foure very patheticall arguments couched to perswade the things whereunto hee exhorteth all so closely followed and so passionately vrged as that the manner of the exhortation could not be deuised more effectuall to perswade the things whereunto hee exhorteth If there bee c. It remained to speake of the matter of the Apostles exhortation Wee spake only of that which I tooke to be onely a motiue prefixed before the matter of the exhortation in these words Fulfill my ioy Now wee are to proceed vnto the maine matter of the Apostles exhortation which is that they be like minded hauing the same loue c. By which matter of the exhortation this in generall appeareth that some things were amisse amongst them there was not that loue and concord amongst them nor that humilitie which should he in them many things were done amongst them through contention through vain-glory through selfe-seeking of their owne things so that though many things were to be much commended in them yet were some things likewise to be reformed in them which hindered the course of that Christian conuersation which becommeth the Gospell of Christ Iesus Whence I obserue in generall what the state euen of the best reformed Churches and so of the most holy men is no Church so reformed no men so sanctified but that many things are amisse amongst them though many things bee much to be commended in them yet some things likewise are still to be reformed in them Looke into all those Churches vnto which our Apostle wrote his Epistles yee shall not finde any of them so commended for embracing the truth and for standing fast in the truth as this Church of Philippi Hee giueth indeed testimonie vnto the Galathians that they were sometimes such as if it had beene possible would haue pluckt out their owne eyes and haue giuen them vnto him so loued they him and the truth which he taught But quickly were they remoued to another Gospell Gal. 1.6 as the Apostle witnesseth whereas the Philippians still stood so fast that the Apostle was perswaded that he that had begunne that good worke in them would performe it vntill the day of Iesus Christ Yet here ye see that some things were amisse amongst them Againe looke into those seuen Churches vnto which Iohn writeth in the Apocalyps and there yee shall see that some were fallen others decayed some were proud others negligent Of all the rest of those Churches the Church of Smyrna and the Church of Philadelphia are there most commended Yet in both those Churches by the right vnderstanding of those Epistles that were written to them it will appeare that there were some amongst them who professed themselues to be good Christians whereas indeed they were no better than a Synagogue and sinke of Satan Againe looke into the reformed Churches euer since that time vnto this day and at this day and still yee shall see that as in those seuen Churches of Asia so in these there were and are as many things to bee commended so likewise many things to be reprehended And so long as the Church is militant vpon earth it cannot be but that shee should be blacke blacke I say not onely in respect of her afflictions whereby her beloued doth sometimes proue her and sometimes chastise her but blacke also in respect of her blemishes imperfections and sinnes which are the causes of her afflictions For all men while they carry about with them the earthly house of this tabernacle vnto what degree of perfection in faith knowledge or other graces of the spirit so euer they be growne had still neede to pray O Lord increase our faith our knowledge and vnto what perfection in innocencie obedience or the like they be growne yet still they are taught to pray O Lord forgiue vs our debts and trespasses For here we know in part we beleeue in part we loue in part we obey in part and our greatest perfection is but great imperfection whiles we liue here at home in the bodie 1 Cor. 13.9 as that of the Apostle sheweth And so long as we are clothed with corruption if we say we haue no sinne we deceiue our selues 1 Ioh. 1.8 and truth is not in vs. That which is in part either in knowledge or in loue or in obedience or in the like graces of the spirit shall be abolished our imperfections shall be taken away and we shall be made perfit But where and when Not here otherwise then by imputation but then and there when and where corruption shall put on incorruption and mortalitie shall put on immortalitie as the former place to the Corinthians sheweth ver 10. and the Church shall be presented vnto Christ Iesus her beloued not hauing spot or wrinkle or any such thing but pure and holy and without blame but then when shee shall bee made glorious when her vile bodie shall be changed and be fashioned like vnto his glorious bodie Eph. 5.27 as that place to the Ephesians sheweth This then should teach vs to long to be of that triumphant Church to long to enter into the holiest of holies to long to be loosed and to be with Christ Here the father of the faithfull holy Abraham here the man after Gods owne
heart holy Dauid here that vpright and iust man holy Iob here that chosen vessell to beare Christ his name before the Gentiles our holy Apostle shall haue their faults and their falls Here Abraham and Lot will bee sometimes at variance here Paul and Barnabas will sometimes not be of one accord here Paul and Peter will sometimes not be of one iudgement here we shall haue our falls we shall haue our imperfections whatsoeuer we be Only in the Citie which is aboue shall all teares be wiped from our eyes all wanes supplied all imperfections perfited all sinne cease and all enemies be vtterly destroyed only there our knowledge our iudgment our loue our peace our ioy shall be perfit How should we not long then to remoue out of the bodie and to dwell with the Lord And yet to earthly minded are we many of vs that here we could bee content to pitch our tabernacles and neuer to remoue hence euen as if we loued darknes better then light and had rather dwell in the valley of teares then in the valley of blessing where we are but strangers then at home in our owne Citie Let vs beloued remember that here the best of vs haue our blemishes and that when it is it the best with vs we are but in the way vnto that which is best of all for vs that the best reformed Church on earth is not thorowly reformed and that the most sanctified man on earth is but onely in part sanctified And let vs make this benefit hereof daily more and more to grow out of loue with this life and in loue with that life in which there shall be no more death daily more and more to weyne our selues from the vanities of Ierusalem which is on earth where many things will be done through contention and vaine-glory and to haue our conuersation in heauen where we shall all be like minded hauing the same minde and being of one accord and of one iudgement And let this suffice to be obserued in generall from the matter of the Apostles exhortation whereby ye see the state euen of the best reformed Churches and so of the most holy men and what vse is to be made of the imperfections which follow the most perfit in this life Now let vs come vnto the seuerall points whereunto the Apostle exhorteth the Philippians and in them vs. The first thing wherevnto hee exhorteth them is in generall that they be like minded or like affectioned as the same phrase is translated else where Ro. 12.16 hauing their affections likings and desires set on the same things for in this as in the generall are comprised as I take it those particulars which follow in this verse So that when he exhorteth them to be like minded it is in generall that their affections be set on the same things louing the same things according in desire of the same things and according in iudgment of the same things but all in the Lord. Whence I obserue a necessarie dutie in all Christians called to the knowledge of God by the Gospell of Christ Iesus which is that they be like minded in the Lord setting their affections likings and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty 1 Cor. 1.10 In the beginning of his former to the Corinthians he beseecheth them by the name of our Lord Iesus Christ that they all speake one thing and that they be knit together in one minde and in one iudgement Where yee see he beseecheth them and in them vs euen by the name of our Lord Iesus Christ to be all of one minde and because disagreeing in words engendreth dissension of minde therefore that wee may the rather be all of one minde hee beseecheth vs all to speake one thing In the end likewise of his latter to the Corinthians 2 Cor. 13.11 he commendeth this dutie vnto them saying Finally brethren fare yee well be perfect be of good comfort be of one minde as thinking this dutie so necessarie that both in the beginning and in the end and at all times they were to be put in minde of it In this place likewise yee see how roundly and deeply he adiureth and chargeth the Philippians and in them vs to be â—ike minded saying If there be any consolation in Christ c. fulfill my ioy that yee be like minded And in the last chapter saue one to the Romanes Rom. 15.5 he maketh a most earnest praier vnto God for them that they might be like minded one towards another saying Now the God of patience and consolation giue you that yee â—e like minded one towards another according to Christ Iesus that â—ee may with one minde and with one mouth praise God euen the Father of our Lord Iesus Christ Where first the Apostle imâ—lieth that if they be like minded God must giue them this to â—e like minded and therefore hee praieth vnto God to giue â—hem this grace that they be like minded one towards another Secondly he noteth how he would haue both them and vs â—o bee like minded one towards another viz according to Christ Iesus to consent in that truth which hee hath taught and in that loue which hee hath commanded for otherwise if we be like minded but not according to Christ Iesus not in the Lord what great thing doe we doe Are not the Iewes like minded among themselues the Turkes amongst themselues the aduersaries of the truth amongst themselues Were not the Priests Scribes and Pharisies of one minde when they condemned the innocent bloud and the whole multitude of the Iewes when they cried all at once saying Crucifie him crucifie him away with him and deliuer vnto vs Barrabas And are not they all of one minde that cast their heads together with one consent and consult to worke wickednesse in what kinde soeuer it be And to consent and be like minded in these and the like things is it not rather a conspiracie then an vnitie We aâ—e not then onely to be like minded but to bee like minded in the Lord to be like minded according to Christ Iesus And lastly the Apostle sheweth to what end he would haue vs to be like minded namely that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ not onely with one minde but also with one mouth nor onely with one mouth but also with one minde Thiâ— then yee see it to be a dutie so necessarie in vs and in all Christians that wee be like minded in the Lord that the Apostle still commendeth it vnto vs beseeching vs to be like minded charging and adiuring vs to be like minded and praying vnto God that we be like minded But why is it so necessarie a dutie that we be like minded iâ— the Lord Many reasons might be alleaged but I will oneâ— mention two As first because we haue one Lord one faith one
matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
of God is decked and beautified more than with all costly iewels and precious ointments whatsoeuer But here it is to be obserued euen from the Apostle in this place of Peter that there is a two fold humilitie and holinesse the one inward the other outward the one of the minde the other to the eye the one true and holy the other ill and hypocriticall Of the outward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians Let no man at his pleasure beare rule ouer you by humblenesse of minde Colos 2.18 and worshipping of Angels c. For the vnderstanding of which place it is to be vnderstood that there were craftily crept in amongst the Colossians certaine which taught them to worshippe Angels because forsooth it was a point of great arrogancie streight-way to rush into the holy place and to worship God greater humblenes beseemed them then foorthwith to rule into Gods presence and to fall downe before him and to worshippe him Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortalytie and to make their praiers vnto them not boldly and presumptuouslie themselues to enter into the Kings palace before the throne of grace but in all humblenes to prostrate themselues before the saints and their images that so their praiers and supplications through their intercession may bee accepted with God But against such as by such humblenes â—eeke to abuse vs the Apostle plainly warneth vs in this place â—or that this humblenesse is a voluntarie submission not taught â—y God but chosen according to mens owne fantasie The â—nward humilitie and lowlinesse of minde is that whereof Peâ—er here speaketh and wherunto our Apostle in my text exhorâ—eth It is the heart the minde and the soule that God regardeth there must be the seate of humilitie if it be true humilitie The glorie of the true Christian is within and therefore it is said The Kings daughter is all glorious within Psa 45.13 the kings daughter i. the Church and then if thou be a liuely member of the Church thy glory is within and thy outward humility is then good when it proceedeth from within euen from the lowlinesse of the minde And now that you see what it is euen what humility it is that the Apostle exhorteth vnto I beseech you with the Apostle that the same minde be in you that was euen in Christ Iesus that in meekenesse of minde euery man esteem other better then himselfe It is an exhortation which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth I feare me we shall finde that we haue either neuer heard of or neuer hearkened vnto The propertie of it is in giuing honour to preferre others Rom. 12.10 as ye haue already heard out of the Apostle and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts Luc. 14.7 Out of both which places it may appeare that he that is truely humbled in matters of honour preferreth not himselfe before others but preferreth others before himselfe But how farre we are from this humilitie the great ambition of men in our daies and great seeking of euery preferment yea of euery petite office in euery towne incorporate would speake if I should hold my peace Nay so farre are we from preferring others before our selues that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption yea out of our false hearts we will deuise all manner of lies and slanders against them and rather then faile we will libell against them It is so and where it is so there wants this humblenesse of minde here spoken of Another property of it is that hee that is humble and aâ— our Sauiour calleth him poore in spirit esteemeth others better than himselfe as the Apostle sheweth vers 3. He standeth not vpon the conceit of his knowledge of his honour of his wealth of his friends If he haue these things hee acknowledgeth them to be the blessings of the Lord but no cause why he should swell with pride or aduance himselfe aboue his brethren But doth not the wealthy rich man treade vnder foote and oppresse with all wrong and violence his poore neighbours Is not the great Scholar and wise man so puft vp with his knowledge that he counts of others little better than fooles Doth not the great man whether it be that he bee great in office or in birth and friends doth hee not disdaine his inferiours and oftentimes make a mocke of them I wish it were not so but if it be so there wants in them this humblenesse of minde here spoken of A third propertie of it is as to humble vs so before God that we willingly acknowledge whatsoeuer good thing wee haue to be onely from God without any merit in our selues so without selfe respects to regard the good of others and of Gods Church For the truely humbled man doth not looke on his owne things as it is in the former verse as so louing them that he careth not for the things of other men but he looketh on the things of other men and whatsoeuer is good for Gods Church that he doth I wish there were no cause of feare that this humblenesse of minde were wanting But who seeth not that the reformation of many abuses is hindred that many godly and Christian exercises are staied that much good many times is left vndone and why Forsooth because such a one moued it because such and such men call for it such and such men like too well of if and therfore rather then please their humours let things stand as they are A thing in practise too too common and what humblenesse of minde where it is so By this which hath already beene spoken I thinke it may appeare how little hitherto we haue hearkened to this exhortation of the Apostle Well I beseech you that whatsoeuer is amisse in this behalfe may be amended Decke yâ—ur selues inwardly with lowlinesse of minde in giuing honour go â—e before another esteem euery man another better then himselfe â—t neither opionion of wisedome puffe you vp or of wealth make you â—ell but submit your selues one vnto another and let the same â—ind be in you that was in Christ Iesus And so I come to my seâ—ond note out of this exhortation 2. In this exhortation I note the inducement which the â—postle vseth to moue them vnto this humblenesse of minde â—hich is the example of Christ Iesus Let the same minde bee â— you that was in Christ Iesus Will ye then haue a reason why â—e should be lowly in minde Christ Iesus whose example is â—erule of our life and whose actions ought to be our instruâ—tions he so humbled himselfe
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
superstition By bowing the knee â—e Apostle here meaneth that subiection and worship which â— creatures ought continually to performe and which all â—atures shall performe to Christ in that day some willingly â—d cheerefully as holy men and Angels some vnwillingly â—d to their confusion as the deuils and wicked men his instruments for so the Lord by his Prophet vseth the same phrase of speech Esa 45.23 where he saith Euery knee shall bowe vnto me that is shall be subiect to mee and worship mee Here then is a dutie prescribed necessarily to be performed of euery Christian which is to glorifie him who is exalted into the height of glory both in our bodies and in our spiritâ— to worship him with holy worship to subiect our selues vnto him in all obedience vnto his heauenly will for worthy is the Lambe that was killed Ap 5.12 to receiue all power and wisdome and strength and honour and glory and prâ—ise The Angels in heauen they glorifie the name of Iesus in that they are alwayes ready to execute his will and to doe whatsoeuer he commandeth them Hâ—b 1.14 Whereupon they are called ministring spirits sent forth to minister for their sakes which shall bee heires oâ— saluation This also is that holy worship wherewith we oughâ— to worship him and to glorifie his name euen to be heare and doers of his word to obey his will to walke in his lawes and to keepe his commandements Not the bare and outward capping and kneeling at the name of Iesus but principally obedience vnto his will that is named is the honor which here he accepteth of vs. For as not euery one that saiâ—â— vnto him Lord Lord shall enter into his kingdome so noâ— euery one that boweth at the name of Iesus shall enter inâ—â— his kingdome but he that doth his will and walketh in hiâ—wayes Saul when he was sent to slay the Amalekites though to honour God greatly by sparing the best of the sheepe are of the oxen to sacrifice vnto him But it was said vnto hiâ— Hath the Lord as great pleasure in burnt offerings and sacrificeâ— as when his voice is obeyed 1 Sa. 15.22 Behold to obey is better than sacrifiâ—â— and to hearken is better than the fat of Rammes So you happiâ— may thinke you honour our blessed Sauiour greatly when yâ— bowe your selues at euery sound of his name but behold 〈◊〉 obey his will is better than capping and kneeling or all ouâ—ward ceremonies whatsoeuer Yet mistake mee not I beseeâ—â— you as though I thought that the names of Iesus of Christ of the Lord of God of the Father of the Sonne or of thâ— holy Ghost were names of ordinary account and reckoning or to be passed ouer without reuerence as other names Nay whensoeuer wee heare or speake or thinke of them wee are â—o reuerence the maiestie of God signified thereby And feare-â—ill it may be to them that thinke or speake of them proâ—hanely or lightly or vpon each light and trifling occasion â—r otherwise than without great reuerence and feare that the â—ord will not hold them guiltlesse But this I say that neither â—he sound of these syllables of Iesus nor the name of Iesus â—hould affect vs more than any other names of Christ aâ—â—hough there lay some vertue in the bare word but whensoâ—uer wee heare or thinke or speake of him wee are to reueâ—ence his maiestie and in the reuerent feare of his name to â—â—biect our selues vnto his will This is a part of that dutie â—hereby wee must glorifie Christ Iesus Men and brethren let vs at length looke to it Hee that â—all come will come and will not tarry We pray daily Thy â—all be done in earth as it is in heauen but it is but lip-labour The Angels in heauen are alwayes ready to execute his will â—ut on earth wee follow our owne wils and walke in the â—ayes of our owne hearts Wee regard not to walke in the way â—f the Lord or to hearken to the words of his mouth Wee â—ill not obey wee will not incline our eare but wee will goe â—fter the counsels and stubbornnesse of our wicked hearts â—ell rebellion is as the sinne of witchcraft 1 Sa. 15.23 and transgression â— wickednesse and idolatrie Take heed and put not off from â—ay to day Come and learne to know the Lord his will and â—e not forgetfull hearers but doers of the word If wee now â—rue him and doe his will wee shall afterwards raigne with â—im But he that now will not be subiect vnto his will let him â—now that wee shall all appeare before the iudgement seat of Christ and then euery knee shall bowe vnto him Blessed are â—hey that heare the word of God and liue thereafter LECTVRE XXXI PHILIP 2. Verse 10.11 That at the name of Iesus should euery knee beâ— both of things in heauen and things in earth and thâ—â—gâ— vnder c. NOw before we proceed vnto the next point it the words following one or two doubts arising from these words are first to be resolued and answered The Apostle saith that God hath giuen vnto Christ being raised from the dead a name aboue euery name that a the name of Iesus should euery knee bow c. that is that all creatures should be subiect vnto him and worship him Heretheâ— it may be doubted and demanded how it is that all creatures are not subiect vnto Christ that all creatures doe not worship him For not only the Deuils in hell but likewise many wicked men instruments of Sathan here on earth are so farre from being subiect vnto him that they are sworne enemie vnto him and to his kingdome and swell and rage againâ—â— him some against him in his owne person and all against hiâ— in his members here on earth True it is indeed that Christ hath many enemies which are not subiect vnto him nor worship him 1 Cor. 15 25 For he must raigne as saith the Apostle till her 〈◊〉 put all his enemies vnder his feet Where the Apostle plainlâ— implieth that Christ hath and shall haue enemies which 〈◊〉 not be subiect vnto him and worship him euen till such time as he shall deliuer vp his kingdome to his Father that is eâ—â—â— till hee shall come in the last and great day to iudge both the quicke and the dead in his second comming Yea and it is for the glory of his kingdome that still there be enemies vnto hiâ— kingdome that so hee may be glorified both by the victorâ— which he giueth vnto his Saints here on earth ouer these enemies and likewise by the victorie which himselfe shall haâ—â— ouer them in that day when their faces shall gather blacknes and darknesse before him and when hee shall adiudge them â—nto that Tophet prepared of old Esa 30.33 the burning whereof is fire and â—uch wood and the breath of the Lord like a riuer of brimstone â—oth kindle it as the Prophet speaketh But to answer vnto â—he question how
modest conuersation towards our neighbour towards our brethren in these words Doe all things without murmuring c. For as the example of Christ his humilitie and obedience should stirre vs vp vnto all humble obedience vnto our God to walke before him feare and with trembling so ought it likewise to perswade vs vnto all humble and modest conuersation toward our brethren laying aside all secret murmuring and all contentious reasonings and with meeknesse euery one yeelding one vnto another and euery one forbearing one another Doe all things without murmuring c. These words you see are a dehortation and disswasion from things to be eschewed and by consequent they are an exhortation vnto things to bee embraced Two things there are you see which the Apostle disswadeth the one murmuring the other reasonings By murmuring the Apostle I take it in this place doth not so much meane murmuring against God as secret grudgings in our selues against our brethren and priuie whisperings such as closely runne from hand to hand to defame or to disgrace those whom wee like not By reasonings are meant such open discords and contentions as those secret grudgings and priuie whisperings doe for the most part breake out into Both these faults the Apostle would haue auoided and eschewed amongst men one towards another that neither there should be secret grudgings and priuie whisperings one against another neither there should be open quarrelling or contending one with another Now it is further to be vnderstood that in this dehortation from these faults the Apostle implieth an exhortation to those good vertues whereby these bad faults may be redressed namely vnto a modest conuersation with our brethren and a peaceable agreement with all men When the Apostle therefore saith Doe all things without murmuring it is as if he had thus said Let there be no secret grudgings amongst you one against another nor any priuie whisperings running closely from hand to hand to defame or to disgrace one another but let euery one amongst you approue himselfe vnto another in all modestie of conuersation modestly yeelding vnto his superiour and equall and willingly making himselfe equall vnto them of the lowest degree Againe when he saith Doe all things without reasonings it is as if hee had thus said Let there bee no open discords or contentions amongst you either through bearing out your selues one aboue another or vpon any occasion what else soeuer but follow peace and loue with all men and doe all things with patience and mildnesse This I take to bee the meaning of these words Now before wee proceed vnto the opening of the rest that follow let vs see what vse wee may make of this exhortation Doe all things without murmuring The first thing which the Apostle here disswadeth is murmuring Now wee reade of two sorts of murmurers in the holy Scriptures the one of such as murmur against the most high God Lord of heauen and earth So wee reade that the Israelites often murmured Num. 21.5.11.5 sometimes for want of water sometimes for want of bread sometimes for want of the cucumbers and the pepons and the leekes and the onions and the garleeke and the flesh-pots of Egypt and for want of such things as caused their often murmurings it is said that they returned in their hearts into Egypt And such murmurers against God at this day are they who in this our time of want of bread either breake out into such impatient speeches as these What meanes the Lord to kill vs with famine what greater sinners are wee than such and such that haue the world at will and all things at their desire Would God hee would either mend these things or make an end of vs who can endure such aâ—â—ard time better to die any way than to die of famine c. they I say that either breake out into such impatient speeches or through male-contentednesse seeke to raise vp seditions and vprores and rebellions in the common-wealth so to procure a remedie by a worse mischiefe are found to be murmurers against God grudging at that which he doth and seeking a way without him to redresse it But what was the end of those murmurers amongst the children of Israel Some of them were consumed by fire from heauen others were smitten with an exceeding great plague others died being bitten and stung with fierie serpents and of all of them this was true that none of them came into the promised land A fearfull end vpon murmurers against God some die one way and others are slaine another way euery one hath a fearfull end and neuer a one comes into the promised land neuer a one enters into that heauenly rest where only is rest and ioy for euermore As therefore the Apostle exhorted the Corinthians saying 1. Cor. 10.10 Murmur not as some of the children of Israel murmured and were destroied of the destroier so I say vnto you Take heede that none of you be found murmurers against God either for this his iudgement whereby hee now doth most iustly visit our sinnes and our iniquities vpon vs or for any thing else lest his wrath bee kindled against you and there bee none to deliuer you For all these things whereof wee haue spoke came vnto the children of Israel for ensamples and were written to admonish vs vpon whom the ends of the world are come Another sort of murmurers there are which murmure against their brethren grudging either at their wealth or at the loue and fauour or at the credit and preferment wherein they go before them and closely seeking their discredit whispering amongst their neighbours whatsoeuer euill they can deuise against them So the Euangelists euery where testifie that the Scribes and Pharises murmured against Iesus and against his Disciples because they saw that the people fell euery where vnto them and followed them So we read that the Grecians murmured against the Disciples of Christ Act. 6.1 pretending that their widowes were neglected in the daily ministring And this principally is that murmuring which our Apostle in this place would haue abandoned that wee should not maligne one another that we should not haue any grudgings or heartburnings within our selues one against another that we should not secretly and closly seeke the discredit or disgrace one of another A fault whether more bad or more common it is hard to say and that euen amongst neighbours amongst brethren For what more ordinary then one neighbour for some cause or other to murmure against another If hee be our superiour in wealth or in honour or in credit wee murmure against him as too great to dwell so neere vs and be hee neuer so kinde vnto vs yet still we doe imagine that hee beares himselfe too much vpon his wealth or vpon his birth or vpon his place c. and ouerlookes vs. If hee be our equall wee grudge that hee should come forward as well as our selues that he should be as much honoured that hee should be as
guide our feete into the way of peace and so farre as this light shineth vnto them their darknes is turned into light and they are tearmed lights of that light which they haue from this sonne of righteousnesse So that when the holy Ghost calleth the faithfull lights hee noteth therein the fellowship which they haue with Christ Iesus from whose most cleare light they borrow their light 2. The faithfull are called lights in respect of the word inasmuch as they beleeue and embrace and professe the holy word of God which hee hath ordained to be a lanthorne vnto our feete and a light vnto our steps For albeit it be the son of righteousnesse alone by the bright shining beames of whose holy Spirit our darkenesse is turned into light and we made lights in the world yet because we receiue this light by the ministerie of the word therefore both the word itselfe is called light and they likewise that receiue the word with gladnesse and walke in the light thereof are called lights For as much then as the faithfull professe the holy word of God ordained to bee the rule of our life and our direction in matters of religion in respect of this profession they are called lights 3. They are called lights in respect of their life and conuersation inasmuch as by the holinesse of their life and integritie of their conuersation they shew themselues to be exempted and deliuered from the power of darknesse Both their workes in respect of the vnfruitfull workes of darknesse are called lights and themselues glorifying God by these workes are called lights Now see what instructions these things may minister vnto vs. 1. In that the faithfull are called lights not from any light in themselues as of themselues but from that light which they haue and borrow from Christ Iesus that sonne of righteousnesse this may teach vs what we are without Christ Iesus euen darknesse without light men sitting in darknesse and in the shadow of death For looke into the best things that wee haue Our reason what is it but grosse darknesse our wisedome what is it but meere foolishnesse Our vnderstanding what is it but blinde ignorance for the naturall man 1. Hee on whom this sonne of righteousnesse hath not yet shined perceiueth not 1 Cor. 2.14 nay he cannot perceiue by all the reason wisdome and vnderstanding that he hath the things of the spirit of God Eph. 5.8 And therefore the Apostle writing to the Ephesians telleth them thus yee were once darknesse to wit before the sonne of righteousnesse had shined vpon them but are now light in the world now that the sonne of righteousnesse had shined vpon them their darknesse was turned into light Where he most plainely sheweth what is the state of all men both before and after that the sonne of righteousnesse haue shined vpon them before they are darknesse after they are light O what a good and gracious God then haue we who when we sate in darknesse and in the shadow of death gaue vs this light and so translated vs out of darknesse into light Not vnto vs ô Lord not vnto vs but vnto thy name giue the praise for that thou hast called vs out of darknesse into thy maruellous light When we walked in darkenesse thou madest vs to see a great light and when we dwelled in the land of the shadow of death thou diddest cause the light to shine vpon vs. We were once darknesse but now we are light Blessed bee thy name ô Lord which hast changed our darkenesse into light 2. In that the faithfull are called lights in respect of the word which they professe and in the light whereof they walk this may teach vs how precious the holy word of God ought to be vnto vs. If walking after the direction of the word wee onely walke in the light then iudge ye how we walke without the word Surely without it we walke in darknesse and know not whether we go no more then the blinde or blind-folded man who not discerning his way quickely wandereth out of his right path and walketh into euery by-path and runneth himselfe vpon euery danger For by the word alone we descry euery by-path we see euery danger that is to be auoided and vnderstand the glory that is prepared for vs at the end of our iourney And yet as if their we loued darknesse better then light or else know not that by the ministerie of the word of darknesse we are made light in the Lord wee care not for the word we regard it not wee let it passe as a tale that is told A hard saying truely but yet as true as hard For if we shall consider our great slacknesse in comming or our great negligence in hearing or our great carelesnesse to lay vp in our hearts the things that we haue heard all these will witnesse what account we make of the word euen no more then of a tale that is told Otherwise how should it be which hath beene obserued that since this exercise begunne not halfe of that congregation which should be here present haue beene assembled in this house of the Lord at any one Sermon Againe a great slacknesse in comming of those that doe come howsoeuer they may be obserued which either come too late or depart too quickly from this holie exercise yet who knoweth how many depart hence as little edified and instructed as when they came hither A great negligence in hearing Againe who is he that hauing heard the word doth afterward thinke or meditate with himselfe of the things that he hath heard and laieth them vp in his heart to make them the rule and direction of his life A great carelesnesse to make that vse we should of that wee haue heard And what else doe all these argue but that we make no more account of the word than of a tale that is told Well whatsoeuer account we make of it either we must walke in the light of this word or else we cannot be such lights as here the faithfull members of Christ Iesus are said to be either this word must be a light vnto our paths or else we can be no light in the Lord either the Lord must goe before vs in this word as in a pillar of fire or else wee shall be made a prey vnto our enemies the world the flesh and the deuill who seeketh continually like a roaring Lion whom hee may deuoure Thirdly in that the faithfull are called lights in respect of their holy life and conuersation this may teach vs what manner of conuersation will best become vs if wee will be lights in the world The light of our holinesse of life and integritie of conuersation must so shine before men that they may see our good workes and glorifie our Father which is in heauen Yee were once darknesse saith the Apostle to the Ephesians but are now light in the Lord Ephes 5.8 walke as children of the light In which words
hope in the Lord Iesus to doe it if God will I will doe it c. For as in God alone we liue and mooue and haue our being so he alone directeth all our waies and ordereth all our counsels as seemeth best vnto his godly wisedome We may purpose and we may intend such and such things as come into our heads or our occasions lead vs vnto but neither lies it in vs to bring the things to passe neither doe wee know what shall be the euent of such things as wee purpose It is God that by his speciall prouidence doth direct the euent of whatsoeuer we purpose euen as it best pleaseth him This is plaine by diuers places of scripture which might be alledged to this purpose The hart of man purposeth his way Pro. 16.9 saith Salomon but the Lord directeth his steps His steps What is that euen all mens actions whatsoeuer he taketh in hand are gouern'd by God and directed as seemeth best vnto him Again it is an other prouerbe of Salomon Pro. 20.24 The steps of man are ruled by the Lord how can a man then vnderstand his owne way the meaning is that whatsoeuer a man doth it is wholy and onely guided and ruled by God his almighty power and prouidence so that he cannot possibly vnderstand certainely the issues of his owne thoughts and purposes And therefore the Prophet Ieremie thus confesseth vnto the Lord and saith O Lord I know that the way of man is not in himselfe Jer. 10 23. neither is it in man to walke and direct his steps Which the Prophet spake vpon occasion of Nebuchadnezzars turning his power to goe against Ierusalem because of Zedekiaes rebellion when at his first setting forth from home he had purposed to haue made warre against the Moabites and Ammonites Such is the power of the Lord to turne the purposes and deuises of mans heart which way it seemeth best vnto him so that whatsoeuer his purpose be yet can he not tell what shall be the issue thereof Nay if we looke a litle farther into the matter we shall finde that howsoeuer it seemeth vnto man that it is in himselfe to purpose and deuise what himselfe listeth yet can he not deuise or purpose any thing that is good vnlesse God by his grace preuenting him put them in his heart according to that it is said It is God which worketh in vs both the will and the deede euen of his good pleasure And therefore that place mentioned before The heart of man purposeth his way and that in the beginning of the same chapter The preparations of the heart are in man c they are to be vnderstood onely by way of concession as if Salomon had thus said Be it that man hath innumerable thoughts in his heart be it that in his head he deuise this and that as if it were in himselfe to purpose and deuise what he would which is not yet the answer of the tongue is of the Lord saith Salomon The meaning of the whole indeed is this that both the thoughts of mans heart and the words of mans mouth are wholy guided and gouerned by the Lord. Not onely then the successe and euent of whatsoeuer we purpose but both the purposes of our hearts by grace preuenting vs and likewise the issues thereof by grace following vs are wholly gouerned of the Lord. He in his speciall prouidence ordereth and disposeth all things as seemeth best vnto him We are therefore to learne wholly to depend vpon him in whose hand are our hearts and all our waies and whatsoeuer it be that we purpose to do we are not resolutely to set downe this or that will I doe as if our owne waies were in our owne hands but still with submission vnto the Lord I hope in the Lord Iesus and if the Lord will It was the Apostle Iames his complaint that men too much presuming of themselues would set downe and say Iam. 4.13 We will goe to day or to morrow into such a Citie or such a Citie we will continue there so long and so long we will buy and sell such and such wares and we will make such and such gaine And I wish it might not iustly be complained of at this day that we doe too too resolutely breake out into such speeches as these mentioned by the Apostle and other such like Well that which the Apostle laid downe for a rule vnto them ought also to be a rule vnto vs we ought to say in all such cases if the Lord will we will doe this or that or as our Apostle saith in this place I hope in the Lord Iesus to doe this or that This forme of speech best beseemeth Christians and vsing this forme of speech we shew plainely whatsoeuer it is we goe about or purpose to doe that we depend wholy vpon the Lord his pleasure for the successe and issue thereof and acknowledge that onely what he will shall be done therein Howbeit I doe not vrge this forme of speech as so precisely necessarie that I put any religion therein or condemne the omitting thereof as prophane and wicked For I know that many godly men who gladly acknowledge that truth which I haue taught and likewise that many of the saints and seruants of God euen in the holy scriptures haue not vsed this forme of speech alwaies vpon such occasions Yet could I wish and would exhort euen all the children of God vpon all such occasions euen precisely to obserue this forme of speech and that with such reuerence and holy feare as that thereby they would plainely shew that indeede they doe not forget themselues but know that it is the Lord that ordereth them and all their waies euen as it best pleaseth him and what successe he giueth to their purposes that they shall haue whether it be to prosper them or to ouerthrow them I adde this of obseruing this forme of speech with reuerence and holy feare because it so falleth out I know not how that oftentimes we vse good formes of speach when as notwithstanding our thoughts are litle set at least not so reuerently as they ought vpon that we say For example what more common then when we haue sworne to say God forgiue me that I sweare when wee haue done such an euill thing to say God I cry thee mercy what meant I to doe that and in this that we now speake of when we meane to do such a thing to say I le doe it and God will Speeches commonly vsed and oftentimes I doubt not very well vsed but oftentimes in such an idle and onely customarie maner that therein we greatly offend because thinking not what we speake we speake not with that reuerence we ought to speake And indeede it is a plaine breach of the third commandement wherein we are forbidden to take the name of the Lord in vaine for so often is this holy name taken in vaine as it is vsed without great reuerence
vs. Looke particularly into our selues is it a comfort vnto vs when we know of the good state one of another and is it a griefe vnto vs when we heare of the decaied state one of another Nay commonly we repine when we see the state of others better then our owne either in wealth or in honor or in fauour or the like and commonly we are glad when we see another especially if he be of the same trade and profession with vs goe downe the winde as we say We ioy not one in the ioy of another we grieue not one in the griefe of another but contrariwise we rather ioy one in the griefe of another and grieue one in the ioy of another Well such reioycing and such grieuing are not good Let vs euen so many as feare God be otherwise affected one towards another Let vs take comfort in the good one of another in the growing vp in wealth in honor in fauour in knowledge in wisdome and in euery good grace of the spirit one of another and let vs be grieued in the misery in the penurie in the trouble in the sorrow in the ignorance in the badnes one of another And if we shall doe this so many precepts of loue and charitie shall not be needfull for vs but by the fruits of an vnfeigned loue we shall shew our selues to be Christians indeede for this is an vndoubted note of true Christianitie and of sincere loue so mutually to be carefull one for another that we reioyce one in anothers good and be sorry one at anothers griefe or miserie Now followeth the reason why he sent him For I haue no man like minded c. This is the reason why he rather sendeth Timothie then any of the rest that were with him because of all that were with him none were like minded in generall to doe their dutie in their ministerie and none which in particular would so faithfully and sincerely care for their matters and for the good of their Church as would he A great commendation of Timothie which was sent great loue in the Apostle to send such a man vnto them and very behouefull for them to receiue such a man sent in such loue with all gladnes and to make much of such all points very well worthy a large discourse but I can onely point at them The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie and to be placed ouer a Congregation to serue in the Tabernacle He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord to labour in the Lord his vineyard to doe the worke of an Euangelist and of a Minister and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent and will faithfully and diligently labour to present them ouer whom he is set pure and vnblameable before God For first his very office which is to preach the Gospell of Christ Iesus should worke in him a loue and cheerefull minde to teach the Lord his will and to preach the Gospell of Christ Iesus Otherwise he is not meete to be commended to the worke of the ministerie or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ that they may be his crowne and his ioy in that day Otherwise he is not meete to be set ouer that people or at least not so meete as they that would faithfully labour to that purpose Againe the Apostle his care to send such a man vnto them may be a good patterne to Bishops and Patrons of Benefices what manner of men to commend vnto the worke of the ministerie and to commit the charge of soules vnto In the like care and loue of Gods people they should commend such men to this worke and this charge as we haue already spoken of men willing to doe the worke of the Lord and which will faithfully care for their matters ouer whom they are set Otherwise to say the least they shew themselues not to haue that care and loue of Gods people which the Apostle had of these Philippians whereas their care should be the greater because they commend vnto a continuall charge and Paul onely sent Timothie to continue for a season with the Philippians But the speaking of these things in this place is to litle purpose therefore I briefly passe them ouer The third thing which I obserued in these words was how behoouefull it was for the Philippians to receiue such a man sent in such loue with all gladnesse and to make of such for therefore no doubt did the Apostle the rather commend him so as hath beene said that so the rather they might receiue him and embrace his doctrine the more gladly and be the more careful that he might not mislike any thing amongst them when he should come amongst them And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord euen for the words sake which they preach vnto you They faithfully care for your matters not for your worldly matters either in respect of you or of themselues for they seeke not yours but you but they faithfully care for your spirituall matters euen for the saluation of your soules in Christ his stead they beseech you and exhort you vnto the things that belong vnto your peace they teach they improue they correct they instruct you and all is that your soules may be saued in the day of Christ Now they leade you forth besides the waters of comfort now they bring you to feed in greene pastures now they call you backe when yee are wandring out of the way now they leade you on along in the way now they wound and breake the hairie scalpe of him that goeth on in his wickednesse now they heale the bruised and afflicted soule groning vnder the weight and burden of his sinne These are such of your matters as they care for and these they faithfully care for if they be faithfull Ministers of Christ Iesus In what regard doe yee thinke yee ought then to haue them euen for their workes sake Obey them that haue the ouersight of you Heb. 13.17 saith the Apostle and submit your selues vnto them for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe And in another place Wee beseech you 1 Th. 5.12 saith the Apostle that yee know them which labour amongst you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus Now as Samuel said
vnto Saul 1 Sa. 15.22 Hath the Lord as great pleasure in burnt offerings and sacrifices as when his voice is obeyed so I say vnto you Haue we as great pleasure in any outward reuerence that can be done vnto our persons as when the word of the Lord which wee preach vnto you is obeyed No my brethren that 's not the thing which wee vrge albeit that also is by you to be regarded but the principall marke which wee shoot at is that wee may not runne in vaine nor labour in vaine amongst you but that wee may bring you to the obedience of the faith We would haue you to take heed vnto the wholesome word of truth which is able to make you wise vnto saluation and to esteeme of it not as the word of man but as it is indeed as the word of God for howsoeuer wee be sinfull and mortall men of the same mould and metall with your selues that bring you this treasure yet is it the word of life which wee bring you O let it dwell plentifully in you that yee may abound in all knowledge and euery good worke and loue and honour them which faithfully care for your matters LECTVRE XL. PHILIP 2. Verse 21. For all seeke their owne and not that which is Iesus Christs 22. But yee know the proofe of him that as a sonne c. FOr all seeke their owne c. Touching the meaning of which words it is first to bee vnderstood that the Apostle doth not speake in this place generally of all men but of such Ministers of the Gospell as were then at Rome with him What then Did all the Ministers of the Gospell that were then with him Timothee onely excepted seeke their owne and not that which was Iesus Christs No the Apostle I take it is not so to bee vnderstood that hee speaketh vniuersally of all them but because very many did so therefore he saith all seeke their owne c. euen as wee in our common phrase of speech are wont to say that all the world is set vpon couetousnesse because so many runne after riches and all the world is set on mischiefe because so many delight in wickednesse And this manner of speech is not vnusuall in the Scriptures Ier. 6.13 From the least to the greatest euery one is giuen to couetousnesse saith the Prophet and from the Prophet to the Priest all deale falsly Where the Prophets meaning is that very generally these faults raigned and that very many had thus corrupted their wayes not that all vniuersally were such without exception And not to instance in moe Scriptures this wee may often obserue in the Scriptures that in reproofes of sinne all are accused if many haue offended When therefore the Apostle here saith all seeke their owne c. his meaning is that it was growne to be a very generall fault amongst those Ministers of the Gospell that were with him that very many of them sought their owne c. Againe touching the fault noted in them it is to be vnderstood that the Apostles meaning is not that they sought their owne but not that which was Iesus Christs at all for it is very likely that the Apostle doth not here compare Timothee with those that had fallen from the faith and turned aside after the world but with those that did sincerely preach the Gospell of Christ yet were further in loue with the world than they should haue beene The Apostles meaning therefore I take it is that many of those that were with him sought their owne their owne what their owne ease their owne profit their owne honour more than the glory of Christ Iesus They did not simply not seeke that which was Iesus Christs but they did not seeke that so much as they did seeke their owne They looked more vnto their owne ease and pleasure and profit than they did vnto those things which might be for the glory of Christ Iesus and for the increase of his kingdome For it is very likely that the Apostle had dealt with the rest to goe to Philippi to see them and to comfort them and to confirme them in the faith and finding them vnwilling to vndertake that iourney in diuers respects he dealt with Timothee to that purpose Vpon whose prompt minde thereunto aboue the rest hee giueth him this commendation aboue the rest They then whom the Apostle doth here note yee see are of those Ministers of the Gospell of Christ that were then with him The thing which he noteth in them is that they sought and regarded more the profit and pleasure and ease and honour of themselues than the glory of God and the building vp of the Church of Christ Iesus Here then first the Apostle descrieth a notable fault in the Ministers of Christ Iesus which is to seeke their owne and not that which is Iesus Christs to regard more their owne ease or pleasure or profit or honour than the honour of God by preaching the Gospell of Christ Iesus A grieuous fault in them that both by integritie of life and vncorrupt doctrine should draw others vnto God that they should seeke any thing rather or sooner than the honour of God for as our Sauiour saith Matt. 6.23 If the light that is in thee be darknesse how great is that darknesse so I say If they that should be principall light in Gods Church and by the light that is in them should bring others out of darknesse into light if they shall turne aside after the world or preferre any thing before the doing of their heauenly Fathers businesse how great and how grieuous must needs their fault be And yet as grieuous as the fault is how faultie this way haue the Priests of the most high God in the old Testament and the Ministers of Christ Iesus in the new beene at all times The sonnes of Eli Hophni and Phinehas Priests of the Lord â— Sam. 2. they so turned aside after the loue of their bellies and after the loue of their pleasures that they forgat or else cared not for the Law of their God And how often doe the Prophets complaine of such Shepheards as feede themselues and not their flockes In the new Testament the Apostle noted it in Iohn Marke Act. 15 38. that hee departed from him and Barnabas from Pamphilia and went not with them to the worke in Demas that hee forsooke him and embraced this present world and in this place hee notes it seemes many that they sought their owne and not that which was Iesus Christs And if here this fault had staied the harme had beene the lesse But both alwayes there haue beene and still there are euen to this our day many tainted with this fault for not to speake of those monsters of men rather than Ministers of Christ that intrude themselues into this holy calling not with any purpose to worke in the Lord his vineyard but only to feed vpon the portion of the Leuites
Christ and him crucified what sense or feeling of religion what loue of God or godlinesse what longing or thirsting after the holy word of life which is onely able to make you wise vnto saluation through faith in Christ Iesus doe we beget and engender in you Nay euery petty excuse shall serue for good enough to keepe you from comming vnto the courses of Gods house and presenting your selues in the holy place where yee might heare the things that belong vnto your peace Some are too olde to be taught euen in the waies of God though they know them not at all and some are so yong that they may learne all betimes so much as will serue their turne some haue such businesse that they cannot come some are so froward and obstinate that they will not come some are so idle that they list not to come some can doe as much good at home as if they came and some would come oftner then they doe if they might haue another Preacher then they haue Thus this and that I know not what staies vs too too much from washing our selues in those waters whereby we might be cleansed from all leprosie of sinne and plainely shew that we care not for the things that belong vnto our peace Nay where is there greater opposition in the people against their Minister and some things that they teach then where the Minister is most painefull and carefull that he may present his people holy vnto the Lord And will yee know whence it is that so litle care of growing vp in the knowledge of Gods will and of walking in the waies of his commandements is in the people notwithstanding the neuer so great carefulnesse in the Minister of Iesus Christ Paul may plant and Apollos may water 1 Cor. 3.6.7 but vnlesse God doe giue the increase Pauls planting and Apollos watring are not any thing to no purpose at all Semblably the Ministers of Christ Iesus may like good watchmen stand vpon their watch and giue warning from the Lord they may labour in all good conscience and with all carefullnesse to stirre vp their people vnto a godly care of walking soberly and righteously and godly in this present world but vnlesse God doe stirre vp this care in them by the power of his holy spirit the Minister spendeth his strength in vaine and for nothing in respect of them Hence then it is that there is so litle care of growing vp in the knowledge of Gods will and in all obedience thereunto euen because the peoples hearts are not so softned and mollified by Gods holy spirit that they should take care of the things that belong vnto their peace but lying still in the hardnes of their hearts they onely minde earthly things and set not their affections on the things that are aboue Examine therefore your selues men and brethren and see whether there be in you that care to grow vp by the ministerie of the word in all holinesse and righteousnesse which you perswade your selues ought to be in the Minister of Christ that so yee may grow vp For if I should at large haue discoursed of that care which ought to be in the Minister towards you which I onely touched I doubt not but yee would haue easily assented thereunto nay yee thinke yee can discourse at least yee will take vpon you to discourse largely enough of that point your selues See then whether there be in you such an ardent and an inflamed desire to grow vp by the ministerie of the word as yee thinke there should be in the Minister that yee may be profited by his ministerie If yee feele no such care and desire in you it is because the Lord hath not as yet by his powerfull spirit wrought this holy care and desire in you Striue therefore by praier vnto the Lord for the grace of his holy spirit whereby yee may be stirred vp vnto this care and desire and frequent with all diligence places of holy and religious exercises that so that weake and languishing desire which is in you by the power of Gods Spirit working with the word may be raised and increased As for you whose hearts the Lord hath inflamed with a godly care and desire that yee may grow vp in all knowledge of Gods will and in all obedience thereunto follow on hard toward the marke for the prize of the high calling of God in Christ Iesus goe on from grace to grace from strength to strength and this I pray as our Apostle doth in the former chapter that your loue may abound yet more and more in knowledge Phil. 1.9 10 11. and in all iudgement c. In a word let those that are the Ministers of Christ and disposers of Gods secrets so tender their good ouer whom the Lord hath made them ouerseers that they more regard the things that belong vnto their peace then the things that belong vnto their owne estate And againe yee that heare the law of the Lord at their mouthes and are taught in the waies of your God by their ministerie so care to grow vp by their ministerie in the knowledge of Gods will and in all obedience thereunto that yee care more for that then for all things else of this life whatsoeuer And let this serue for our first note 2. In this great commendation of Epaphroditus and in these many titles wherewith the Apostle honoureth him I note the Apostle his great modestie towards those that were called to bee Ministers of Christ Iesus and walked with a straight foote vnto the worke of their ministration Paul had many and most excellent prerogatiues aboue him yet doth he call him his brother in Christ Paul was called immediatly by Christ Iesus himselfe to be an Apostle and put apart by him to preach the Gospell of God and filled with gifts and graces aboue others to that purpose and laboured more abundantly in preaching of the Gospell of Christ then the rest yet doth he call Epaphroditus his companion in labour and in preaching of Christ his Gospell Paul was in stripes in prison in perils in persecutions and in death more plentifull and more often then the rest of the Apostles yet doth he call Epaphroditus his fellow souldier and one that fought against spirituall wickednesses and suffered many troubles and endured manifold tentations as he did In one word he was euery way farre and incomparably aboue him yet doth he make him one as it were and almost equall with himselfe and highly honor and magnifie the gifts and graces of Gods holy spirit in him neither doth he account it any disparagement vnto himselfe to doe so Now what should this teach vs Surely this should be a lesson vnto all in generall whom the Lord hath any way aduanced aboue their brethren not to despise the meanest of their brethren and in particular vnto those of greater places in the ministerie that they should not extenuate and lessen the gâ—fts and graces of Gods spirit
he wept and was much troubled for him Well then Epaphroditus and the Philippians might be full of heauinesse each for other in regard of that loue and tender affection which they had each to other and yet might they well both acknowledge the prouidence of God in his sicknesse which was the cause of heauinesse each in other To the point in generall in one word I say that in that loue which we beare and ought to beare one towards another we may be sorry one for the things that befall vnto another albeit we know certainely of the prouidence of Almighty God therein yet so in loue one towards another we must be sorrowfull one for another that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull because we know that all things worke for the best for Gods children LECTVRE XLIV PHILIP 2. Verse 27. And no doubt he was sicke very neere vnto death but God had mercy on him and not on him only c. AND no doubt he was sicke c. In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes that it was no vaine or false reporte but a very true reporte and secondly hee signifieth his recouerie and restoring vnto health That the report which they had heard was true the Apostle doth assure them first affirming his sicknes and no doubt hee was sicke and then the extremitie of his sicknes very neare vnto death In the signification of his recouerie and restoring vnto health which is in the next words the Apostle 1. setteth downe the cause of his recouerie which was Gods mercie but God had mercy on him 2. The extent of Gods mercie herein which was not to Epaphroditus alone but to Paul also and not on him onely but on mee also 3. The cause why the Lord in mercy to Paul also restored him vnto health to wit least he should haue sorrow vpon sorrow i. least his sorow which hee had by his owne bonds and imprisonment should be increased by the death of Epaphroditus their Minister least I should haue sorow vpon sorow The words need no farther opening or explicating being in themselues easie enough to be vnderstood Let vs therefore now see what notes and obseruations we may gather hence whereof wee may make some vse vnto our selues 1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ a painefull Minister of the Church one whom the holy Apostle made that reckoning of that hee called him his brother his companion in labour his fellow-souldier was sick and that very sore sicke Whence I gather this obseruation that the children of God and most faithfull seruants of Iesus Christ are subiect as vnto many miseries and troubles and infirmities of this life so vnto sicknesse and diseases of the body How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his promise to send him vnto the Philippians vers 19. And how subiect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him 1 Tim. 5.23 where he aduiseth him to drinke no longer water but to vse a little wine for his stomachs sake and for his often infirmities Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place Nay what childe of God freed or exempted from bearing of this crosse and drinking of this cuppe What shall wee say then Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked Or doth the Lord lay the rodde of his wrath wherewith he punisheth the wicked vpon his owne children and faithfull seruants True it is that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest where the Lord hauing made great promises of blessings vnto them that obey his commandements afterward threatneth curses and plagues vnto them that will not obey his voice and keepe his commandements And amongst other of those plagues which the Lord would bring vpon them Deut. 28.2.3.15 it is said the Lord shall smite thee with a consumption and with the feauer and with a burning ague and with a feruent heate c. Where ye see plainely that consumptions and feauers and hot-burning agues and such like diseases are reckoned among those plagues and roddes of his wrath wherwith he punisheth the sinnes of that Land 22 or that Countrie or that towne or that people whatsoeuer that wil not hearken vnto his voice nor obey his commandements And may we not iustly feare that the Lord hath taken this rodde into his hand and already begunne to punish vs therewith Looke vnto the disobedience and rebellion and neglect of walking in the waies of Gods commaundements that is generally amongst vs and see whether wee haue not giuen him cause to take this rodde and to punish vs therewith Againe looke vnto such hot agues vnto such sharpe and strange and pestilentiall diseases and sicknesses as are now generally amongst vs and see whether hee haue not begunne to doe with vs as he threatned in his law Surely for our sinnes euen because wee haue not obeyed his voice and done after his commaundements he hath taken his rodde and already begunne thus to punish vs therewith And this rodde of his wrath as wee our selues may see he doth lay euen vpon his owne children and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth but yet with this difference Vpon the vngodly he layeth this rodde of his wrath in wrath and displeasure to render vnto them according to the wickednesse of their waies the same rodde also he laieth vpon his children not in wrath but in loue to reforme them and to reclaime them from the wickednesse of their waies Vpon the vngodly he layeth this rodde and the stroke thereof enrageth them against God so that in their sicknesse they are not onely with out all comfort and patience but like vnto cursed Caine they crie my sickenesse is greater then I am able to beare why am I thus what a seuere iudge is this that lieth his hand so heauily vpon me the same rodde also hee lieth vpon his children but he giueth them patience vnder the rodde and strength to beare whatsoeuer he laieth vpon them so that in their sicknes they are comfortable both in themselues and vnto others So that albeit the same rodde lye vpon both yet doth God lay it vpon them with great difference Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his children why his children are visited with sicknesse One reason is as
the Apostle saith 1 Cor. 11.32 that being chastened of the Lord they may not be condemned with the world For such is the louing mercy of the Lord towards his children that when they haue either omitted some such dutie as they ought to haue performed or committed some such sinne as they ought not to haue done he as a louing father towards his tender childe whom hee dearely loueth correcteth and chastiseth them with the rodde of sicknesse or weaknesse or some such like rodde that so they may see their owne error and be healed For this cause saith the Apostle many are weake and sicke among you 30. and many sleepe For this cause for what cause euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ In which place the Apostle plainly sheweth that therefore many of Gods children are weake and sicke and die euen because they doe not duely and diligently examine themselues before they come vnto the celebration of the Lord his supper But saith hee when wee are iudged and punished wee are chastened of the Lord as children of their father that we should not be condemned with the world euen with the wicked men of the world whose portion is in the lake that burneth with fire and brimstone for euer Sometimes then Gods children are sicke that so their error or their negligence or their wickednesse may be reformed and they brought into the right way wherein they should walke Another reason is that so they may be staied from such inordinate waies as wherunto naturally they are bent and wherein sometimes they would walke if they were not holden backe as with a bridle For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him That hee maketh as he should do his law his whole delight and his councellour Nay whose pathes are so straight that hee hath not an ouerweening delight in some crooked by-pathes or whose will and desire and affections are so sanctified that they are not often enclined and sometimes caried as it were with a maine streame vnto that which is euill And therefore the Lord only wise knowing best what is best for his children sometimes visiteth them with sickenesse that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would A third reason why the children of God are sicke sometimes is that thereby he may make triall of their faith and of their patience to see whether they can be conrent as to receiue health so to receiue sicknes of the Lord and whether as in health so in sicknesse they will put their trust in the Lord and submit themselues vnto his will For both health and sicknesse they are of the Lord and both in health and in sicknesse wee should put our trust in the Lord and submit our selues vnto his will Yet so choise wee are that we can be content to receiue health from the Lord but hardly to receiue sicknesse from the Lord and so weake wee are euen the best of vs that howsoeuer wee doe in health yet in sicknesse we can hardly submit our selues vnto God his will and oftentimes more put our trust in Phisitions then in the Lord 2 Cron. 16. as we read that that good King of Iudah Asa did therein declining from that right path wherein he ought to haue walked Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him and patiently submit themselues vnto his will A fourth reason why the Loâ—d sometimes visiteth his children with sicknesse is that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them For albeit his children are neuer without great experiences of his mercifull goodnesse towards them yet wherein haue they greater experience thereof and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit and giueth them strength and patience to endure what he laieth vpon them and suffereth not their faith or their hope to faile but so prepareth them vnto him that come death come life they can willingly embrace either because they know that come death come life they are the Lords An especiall great goodnesse of the Lord towards his children Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone but such as are about them are and may bee greatly comforted And sometimes no doubt they are sicke that seeing the goodnesse of the Lord towards them in time of their sicknes they may the rather praise the Lord for his goodnesse and studie to glorifie his name in the time of their health Not to trouble you with moe reasons hereof the last reason why the Lord visiteth his children with sicknesse is to put them in minde both of that sinne which dwelleth in them and also of their mortalitie For sicknesse is both the fruite of sinne and also the Harbinger of death For howsoeuer sinne be not the only cause wherefore sicknesse commeth yet is it alwaies a cause wherefore it is sent insomuch that we see when our Sauiour healed some that were sicke hee would say sometimes vnto them some be of good comfort thy sinnes are forgiuen thee Math. 9 2. In which speach he gaue them this note that sinne was the principall cause of their sicknesse and sometimes hee would say vnto them Behold thou art made whole sinne no more least a worse thing come vnto thee wherein in effect he told them that their sicknesse was a chasticement for their sinne And againe howsoeuer death doth not alwaies follow sicknes yet ought sicknesse alwaies to put vs in minde of our mortality Well it may be that those our houses of clay which in this or that sicknesse threaten to fall may for a time bee patched vp againe yet they which threaten now to fall at length shall fall and downe to the ground they shall be brought For as the Psal mist speaketh who liueth that shall not see death Psa 89 47. or who shall bee able to deliuer himselfe from the hand of the graue Of the dust of the earth we are and to earth we shall returne and so many sicknesses as we are visited withall should be vnto vs as so many remembrances both of that sinne which cleaueth so fast vnto vs and likewise of death which is the fruit thereof Thus then ye see the reasons why the Lord lieth this rodde of sicknesse vpon his owne children namely as a mercifull and louing father to reforme whatsoeuer error negligence or other fault is in them to keepe them backe as with a bridle from inordinate walking to make triall of their faith and patience to giue them triall of his mercifull goodnesse towards them and to put them in minde of sinne dwelling in them
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
businesse giues them best leaue Businesse belike they haue of greater importance then this and which they are more to regard then the saluation of their soules Others they turne their backs vpon the Preacher and stay they cannot or they will not I cannot but speake of it What an vnseemely thing was it when the last Lords day after the celebration of that holy sacrament of Baptisme which seeing the opportunitie was giuen might well haue beene celebrated after the Sermon but what an vnseemely thing I say was it to see so many then turne their backs and goe their waies some vpon that occasion and others therein keeping their wonted manner But take heede men and brethren how yee despise the word and turne your backs vpon it For howsoeuer now yee turne your backs vpon it Joh. 12.48 yet shall it iudge you in the last day If there be a fault in any of you studie to amend it and let the word of Christ dwell in you all plenteously and in all wisdome Rom. 1.16 For it is the power of God vnto saluation to euery one that beleeueth Receiue the Ministers of Christ in the Lord and harken vnto their message for the Lord. For though they be men that come vnto you yet are they men sent from the Lord and their words are to be heard not as the word of man but as it is indeede as the word of God Happy are yee if yee heare these things and meditate thereupon with fruit vnto your soules Blessed are they that heare the word of God and keepe it LECTVRE XLVII PHILIP 2. Verse 29. Receiue him therefore in the Lord with all gladnes and make much of such 30. Because that for the worke of Christ he was c. WIth all gladnesse This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Minister at his returne vnto them He would haue them to receiue him in the Lord and to receiue him with all gladnes that is with such gladnes as that both all should reioyce at his comming and that with an exceeding great ioy so that he would haue both their ioy to be vniuersall that all should reioyce for him as he had longed for them all and againe no ordinarie ioy but an exceeding great ioy as the same words are very well translated Iam. 1.2 What such ioy so vniuersall ioy so exceeding great ioy for their Ministers returning home in health vnto them Was Epaphroditus their Minister Was their Minister thus to be receiued Indeede this would make a man to doubt as the world goes now whether Epaphroditus were their Minister Enough for a noble man a great man one of the Peeres oâ— the Realme thus to be receiued A Minister thus to be receiued it is a scorne a meere iest Well let it seeme vnto thâ— world as it will a scorne and a iest the Apostle here we see would haue them thus to receiue their Minister and the Ministers of the Gospell are thus to be receiued euen with aâ— gladnesse so that all their people should reioyce and thaâ— with exceeding great ioy for them Esay 52.7 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace saith the Prophet that declareth good tidings and publisheth saluation saying vnto Zion thy God reigneth Now of whom speaketh the Prophet this The Apostle plainely applieth this vnto the Ministers of the Gospell of Iesus Christ Ro. 10.15 They are they that declare and publish our peace and our reconciliation with God the Father by Iesus Christ his Sonne they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ they are they that publish saluation vnto euery one that calleth vpon the name of the Lord departeth from iniquitie How beautifull then should their feete be vnto vs When they come vnto vs or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them Surely I will tell you Consider that place yet a litle further The Prophet there speaketh first and primarily of the deliuerance of the children of Israel out of the captiuitie of Babylon and of them that should bring the message and gladd tydings therof With what gladnes then may we thinke would the children of Israell when they were in the land of their captiuitie receiue them that would bring them good tydings of their deliuerance out of captiuitie and returne vnto their countrie and ancient libertie Would not all of them receiue them with great gladnesse Would not all of them receiue them with exceding and vnfained ioy and reioycing With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was euen out of the most tyrannicall captiuitie of sinne death and the deuill Surely we should receiue them with an vniuersall ioy we should receiue them with an exceeding great ioy we should all of vs be glad euen in our very soules for them euery way that we could we should testifie this our gladnes for them A good shew of such gladnesse many of the Iewes then gaue when Christ riding into Ierusalem on an Asse they spred their garments in the way and cut downe branches from the trees and strawed them in the way and cryed through the streets of Ierusalem and said Hosanna the sonne of Dauid Mat. 21.8.9 blessed be he that commeth in the name of the Lord Hosanna thou which art in the highest heauens Here were tokens as of great honor done vnto him so of great gladnesse for him that was the high Priest of our profession And the Euangelist S. Luke storying the same thing saith that the whole multitude of the Disciples reioyced Luk. 19.37.38 and praised God with a loude voice saying blessed be the King that commeth in the name of the Lord peace in heauen and glory in the highest places The whole multitude reioyced and that with no small ioy when they lift vp their voices and said Blessed be he c. So we read that when Philip came to Samaria Act. 8.5.6.8 preached Christ vnto them the people gaue heede vnto those things which Philip spake with one accord hearing and seeing the miracles which he did and it is said that there was great ioy in that Citie They heard Philip when he preached Christ vnto them they gaue heede to the things he spake and that with one accord and vpon this there was great ioy in that Citie So we read that when the Apostles passed through Phanics and Samaria Act. 15.3 declaring the conuersion of the Gentiles and no doubt strengthning the brethren also in the faith wherein they stood it is said that they brought great ioy vnto all the brethren no ordinarie ioy but a great ioy not vnto a small
thy heart vnto thy God and how soule-rauisht thou art with the loue of thy Christ by meditation in the word consider I say and see these things and hereby thou shalt see whether thou dost truly reioyce in the Lord. Ioh. 15.11 These things saith our Sauiour Christ I haue spoken vnto you that my ioy might remaine in you and that your ioy might be full If then thus we be affected toward the word of Christ that we long and thirst thereafter euen as the chased heart after the water brookes if wee finde in it such peace and comfort and contentation of soule if through it we belieue in Christ though we see him not and in his promises if we loue him reioyce in him with ioy vnspeakable and glorious this is a certaine effect and so a sure proofe of our reioycing in the Lord. Nay if wee haue a good measure of this reioycing in and through the word though not such complement as we haue spoken of yet euen this is a sure argument of our reioycing in the Lord for then alone shall this reioycing be fully perfect when wee shall see him face to face and when wee shall know euen as wee are knowne not in part onely Another effect of this reioycing in the Lord is that it causeth vs to reioyce in tribulations in afflictions in tentations euen in death and in the panges and paines thereof Consider then and see how thou art affected in the day of thy trouble what comfort thou findest in thy soule when in the world thou dost suffer afflictions what ioy thou findest in thine inner man when thine outward man is compassed about with sorowes consider I say and see these things and therby thou shalt also see whether indeed truly thou dost reioyce in the Lord for as the Apostle saith by Christ wee reioyce in tribulations knowing that tribulation bringeth forth patience Rom. 5 3. and patience experience and experience hope and hope maketh not ashamed If then when wee suffer afflictions in the world we can be of good comfort because our Christ hath ouercome the world if when wee are reuiled and persecuâ—ed and all manneâ— of euill words are spoken against vs falsly for Christ his sake wee can reioyce and be glad for that reward that is laid vp for vs in heauen if in the sorrowes of death wee can patiently wait for the Lord and gladly desire to be loosed and to bee with Christ this is a certaine effect and so a sure proofe of our reioycing in the Lord for therefore are wee not ouer come of sorrowes in the middest of troubles because of that our reioycing in the Lord which is within vs and which no man can take from vs. A third effect of thiâ— reioycing in the Lord is that it causeth vs to count all things losse and dung in comparison of Christ so that wee seaze him and possesse him not of a part alone of our reioycing but of our whole reioycing which is the effect spoken of in this chapter as hereafter wee shall perceiue Consider then and see whether thy reioycing be entire in thy Christ whether thou canst finde any sound ioy but in thy Christ whether thou stand so fast as that nothing shall take away any part of thy reioycing in thy Christ and giue it to any other consider I say and see these things and thereby also thou shalt see whether thou reioycest truly in the Lord. When many of Christ his Disciples went backe he said vnto the twelue Will yee also goe away Iâ—hn 6.67 68. Then Simon Peter answered him Master to whom shall wee goe Thou hast the words of eternall life If then we whosoeuer reioyce in other things yet wee reioyce in Christ Iesus if wee cleaue stedfastly vnto him knowing that there is no sound ioy without him if wee make him both the deskant and the dittie of our song and the whole matter of our reioycing this is also a certaine effect and sure proofe of our reioycing in the Lord for by our reioycing in him wee die vnto all other ioyes knowing that there is no sound ioy but in him Let vs remember what great things hee hath done for vs and what cause we haue to reioyce in his holy name He that gaue him to vs and him to death for vs he hath together with him giuen vs all things also Let vs therefore reioyce in him and let our reioycing in him shew it selfe by our reioycing in and through the word by our reioycing in all our tribulaâ—ions and afflictions and by dying vnto all other ioyes which are without him In him is sound ioy and in him is all ioy if we beleeue in him wee will reioyce in him if we reioyce ioyce in him wee shall not feare death but when death comes we shall desire to be loosed and to be with Christ LECTVRE XLIX PHILIP 3. Vers 1.2 It grieueth me not to write the same things vnto you and for you it is a safe thing Beware of dogs beware c. IT grieueth me not c. The Apostle thought that thus the Philippians might conceiue and thinke with themselues when you were with vs and taught vs and preached vnto vs Christ Iesus you ceased not to warne vs of fâ—lse teachers such as would seeke to seduce vs from that truth which you taught vs and we haue beene diligent so to doe neither haue we giuen place to any of their doctrinea And therefore you needed not to haue troubled your selfe this admonition needed not to vs. In these words therefore the Apostle meeteth with this and excuseth the matter and telleth them that for him it was no griefe or trouble at all to him to write the same things vnto them which before he had taught them by word of mouth and for them he telleth them that it was a sure and safe thing for them to be often admonished of false teachers thâ—t so they might be the more warie of them Now before wee proceede any farther let vs see what obseruations we may gather hence for our vse and instruction 1. In that the Apostle beats so often vpon that which he thought was so good and so profitable for them to heare vrging and pressing euen the selfe same things both by word and also by writing Hence we that are Ministers of the Gospell may learne this lesson not to be grieued to teach them that heare vs often the same things but as we perceiue the things whereof we speake to be good and profitable to them that heare vs so to goe ouer them and ouer them and not to leaue them till they may make some good impression in them There must be precept vpon precept as the Prophet speaketh Esay 28.10 precept vpon precept line vnto line line vnto line there a litle and there a litle we must tell them one thing oftentimes and beat vpon the same thing so long till at length they may catch some hold of it For
couetousnesse 2 Pet. 2.14 3. through couetousnesse making marchandise of mens soules Such a one was Balaam of whom the Apostle Peter saith in the same chapter that he loued the wages of vnrighteousnes Such were those of whom Esay speaketh Esa 56.11 that they were greedie dogges which could neuer haue enough Such were these among the Philippians whose God as the Apostle saith was their bellie Marke then who now at this day they are that through couetousnesse would make marchandise of your soules Who are they now that set on sale the forgiuenesse of your sinnes and the kingdome of heauen for money Who are they now that vnder colour of long praiers deuoure widowes houses that for such or such lands such or such summes of money such or such releefe vnto such or such places will promise you to say so many praiers for so many dayes or yeeres for you or for your friends Who are they now that make gaine godâ—inesse and doe all that they doe in deede and an truth for the maintenance of their state and of their bellies Erasmus when hee was asked by Fredâ—ricke Duke of SAXONIE his iudgement of Luther said that there were two great faults of his one that hee medled with the Popes Crowne another that hee medled with the Monkes bellie Erasmus his meaning was that those two things they were most of all carefull for and therefore could not endure the medling with them Doe not such like dogges serue their bellies and through couetousnesse make marchandise of you Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of dogges of barking and greedie dogges My next two notes I gather from that that these false teachers are called euill workers A third note therefore of false teachers it is so to teach the necessitie of workes vnto saluation as to make them ioynt workers with Christ of our saluation as if our saluation were not by Christ alone but by the workes of the Law also True it is that we must walke in those good workes which God hath ordained vs to walke in â—pâ— 2.10 or else wee cannot be saued but yeâ— by grace are wee saued through faith 8.9 not of workes lest any man should boast himselfe To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or saued is a note of false teachers Which thing also our Apostle witnesseth in another place Gal. 5.4 where he saith that such make the grace of God of none effect Such were those that had bewitched the Galatians whose doctrine in his epistle vnto them he doth at large confute and sheweth that wee are iustified onely by grace through faith in Iesus Christ and not by the workes of the Law Such also were those that were crept in amongst these Philippians whom in this chapter he confuteth shewing that Christ alone is our righteousnesse and that wee haue no righteousnesse of our owne at all by any workes of the Law Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud but by workes also Who are they now that tell you that not by Christ his merits alone but by the merit of our owne workes also wee gaine heauen and that not to our selues alone but to others also Who aâ—e â—hey now that tell you that together with Christ good workes must be ioyned as workers together with him of our iustâ—fication and saluation Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workes making those workes which as they are done according to the Law are good workes by this peruerse doctrine euill workes A fourth note of false teachers it is like vnto vnfaithfull workmen in the Lord his vineyard to teach for doctrines mens precepts and traditions of men For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard that either in stead of the word or at least together with the pure seede of the word they sow mens precepts and traditions of men Our Sauiour noteth it in the enuious man that he sowed tares among the wheat Mat. 13.28 Mar 7 7. and it is notable in all his brood Such were those Scribes and Pharises that we reade of in the Gospell of whom it is said that they taught for doctrines the commandements of men Whereupon our Sauiour told them that they worshipped him in vaine Marke then who now at this day doe thus resemble vnfaithfull workmen in the Lord his vineyard Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures Who are they now that fill your eares with traditions of the Apostles as they say and traditions of the Church as they say making them euen of equall authoritie with the writings of the Apostles Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures the rule of faith Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine and giue equall authoritie to the written word and to vnwritten traditions Doe not such shew themselues to be of the brood of the enuious man Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workers working vnfaithfully in the Lord his vineyard Now from this also that these false teachers among the Philippians were called the concision arise two notes whereby to discerne false teachers A fift note therefore of false teachers it is like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ and to cut themselues from the vnitie of the Church for this they take of the concision that as they cut themselues from the vnitie of the Church and caused diuision in the Church by vrging the circumcision of the flesh which the Church had done with so commonly false teachers rent the vnitie of the Church and cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue This note of false teachers our Apostle also giues elsewhere where hee saith Marke them diligently which cause diuisions and offences contrary to the doctrine which yee haue learned Rom. 16.17 and auoid them Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it who by their ambition brought in such factions and schismes and dissensions into the Church 1 Cor. 1.11 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof Marke then who now at this
vnto that righteousnesse which is of God through faith to the end I say that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus he raised vp to this purpose this holy Apostle that he being a manfully furnished with all prerogatiues in all such outward thingâ— as they reioyced in might both be of greater authoritie with them and likewise haue the greater possibilitie to draw them from workes vnto grace from the law vnto Christ For if it had beene so that he had perswaded them to renounce all confidence in the flesh and to reioyce onely in Christ Iesus hauing himselfe no cause of confidence in the flesh they might happily lightly haue esteemed him and thought that because himselfe had nothing touching the flesh whereof to reioyce therefore he enuied them and perswaded them to renounce all confidence in the flesh But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment and not from any conceited opinion or hatefull enuy So we see that to teach men that pleasures and sumptuous buildings and riches and possessions and the like were all but vanitie and vexation of the spirit he stirred vp Salomon who hauing had his fill of all kinde of pleasures which either his eye Eccles 2. or his heart could desire and hauing built goodly houses and great workes and hauing gathered great riches and treasures and gotten large possessions aboue all that were before him in Ierusalem was so fit to teach that lesson that he saying of all those things that they were but vanitie and vexation of the spirit the truth thereof might the rather be beleeued So likewise when the Church had sate now a long time in the darknesse of Romish Egypt and had beene bewitched as with many other grosse errors so with this of iustification by workes and merits of their owne making we see that to purge the Church of these pestilent diseases he raised vp not many yeares ago in Germanie that reuerend Luther who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order and hauing liued as Erasmus witnesseth Epist lib. 5. Melan. l. 6. Wolsac so that none of all his enemies could euer charge him with any note of iust reprehension might so much the rather preuaile with the Church to draw them from those dreames and dregs of superstition and idolatrie wherein they were drowned And thus oftentimes it seemeth good to the wisdome of our God to the end that he may the rather draw his people either from errors in opinion or corruptions in life to raise vp of themselues some such as haue as deeply beene drencht in those errors which they maintaine and delighted asmuch in those follies which they follow as they themselues that when they shall disclaime such and such errors or renounce such and such follies the rest may the rather hearken vnto them and be induced by them to disclaime their errors and to renounce their follies Whence I make this double vse 1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion or folly in life to consider why the Lord hath thus in mercy dealt with them and accordingly to performe such duties vnto the Lord as are required of them Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death and thy feete from sliding But consider thou whether the Lord hath not also in wisdome done this that thou hauing beene nusled vp in their superstitious errors and as egerly maintained them as they shouldst now labour to draw them out of darknesse into light and from vaine confidence in the flesh to reioyce in Christ Iesus What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death that when afterward the day-starre should â—rise in thine heart thou mightest both labour the more with them and likewise be in the better possibilitie to preuaile with hem Follow thou therefore the example of this holy Apostle and labour to weyne them as from other their errors so from confidence in their workes and in merits of their owne making that they may reioyce wholly in Christ Iesus and onely put their trust in his name Againe hast thou haunted with vaine persons and beene delighted in the companie of the wicked hast thou runne with a theefe when thou sawest him and beene partaker with the adulterers hast thou giuen thy money vnto vsury or taken reward against the innocent haue thine hands wrought or thy feete runne vnto or thy thought deuised or thy heart consented vnto this or that sinne or iniquitie and hath the Lord now reclaimed thee It is a great mercy of the Lord no doubt vnto thee But consider thou whether the Lord hath not also in wisdome done this that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies What knowest thou but that he hath reclaimed thee from such and such inordinate waies that hauing walked with them thou mightest be the meanes of reforming them As it hath pleased the Lord therefore to reclaime euery man from any error in opinion or folly in life so let him labour to reforme such errors or follies in them whom hee knowes to be intangled with them euer remembring that of our Sauiour vnto Peter when thou art conuerted strengthen thy brethren Luk. 22.32 and likewise that that he which converteth a sinner from going astray out of his way Iam. 5.20 saueth a soule from death and hideth a multitude of sinnes 2. This may teach them that are as yet holden with any error in opinion or folly in life to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors or of their follies For thus they should consider with themselues He was so affected as now I am and had as great skill and will to maintaine those things which now he doth oppugne as I haue and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes who am I that I should not hearken vnto him Againe he was so delighted as now I am and did runne after such sinnes and iniquities as he now speaketh against as now I doe and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies and calleth me from the like
and good workes in that day that in the iudgement he might receiue reward according to them but he would not haue them to be iudged by them in that day to offer them in that day vnto Christ as a due desert of his Masters ioy to receiue his sentence for them in that day Hauing then before seene that we cannot be accounted righteous before God both by faith and by workes boâ—h by the righteousnesse of Christ and by our owne righteousnes hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righteous before God For if it were how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse An argument indeed impregnable yet doe those euill workers make a shew of answere hereunto Rhemenses in hunc locum They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the workeâ— of the law or nature without the grace of Christ and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace But what a shift this is rather then an answere was shewed the last day For that by mans own righteousnesse he meaneth that righteousnes which man chalengeth by such workes as he spake of imediately before themselues will granâ— and that he spake before as of workes done before faith and without the grace of Christ vers 7. so of all workes generally whatsoeuer vers 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before and likewise by that he saith that he doth now at this present iudge all things to bee dung which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did Againe why should not the Apostle by mans owne righteousnesse meane that whole righteousnesse which is in man by workes whensoeuer done whether before or after faith whether without or with the grace of Christ Doth that righteousnesse which is in vs by workes done after faith by grace â—ny way present vs righteous before God so that we should desire to be found hauing it to be iudged by it Shall any thing that is vncleane enter into his presence Or can any man bring a cleane thing out of filthinesse is there any man that being assisted and preuented and followed with the grace of Gods spirit doth good and sinneth not Is it not so with the best man that liues vnder the cope of heauen that if the Lord would dispute with him he could not answere him one thing of a thousand Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches is it not as filthy clouts Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the â—esh as that they are not able to endure the seuerity of Gods â—udgement but that he had neede with the Prophet Dauid to â—ift vp his voice and to pray Psa 143.2 Enter not into iudgement with thy â—eruant O Lord for in thy sight shall no man liuing be iustified Is â—hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections so full of vncleanâ—esse by reason of the contagion of our flesh as that we should desire not to be iudged by it why then should not the Apostle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after â—aith The circumstance of the place prouing it and nothing being able to be brought aginst it it is to bee concluded that by manâ— owne righteousnesse is here meant euen that righteousnesse which is by workes after grace See then that wee â—hould desiâ—e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse and seeing all our owne righteousnesse by any workes whatsoeuer is so full of â—mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it hence I take it it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous before God This may teach vs how to desire to be found in that day hauing or not hauing our owne righteousnesse which is by our workes We are to desire to be found in that day filled with the fruites of righteousnesse and abounding in euery good worke full of holinesse towards God and righteousnes towards men because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill The wicked they that forgate God and would not walke in his waies howsoeuer they crie vnto the mountaines fall on vs and vnto the rockes couer vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe yet shall the hand of the Lord find them out and as he shall finde them he shall iudge them he shall recompence them according to the wickednesse of their waies and they shall be turned into hell But if then we shall be found to haue hated iniquity to haue followed after peace holinesse and righteousnesse to haue had our conuersation honest c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities and in his great mercy towards vs he will reward vs according to the good that we haue done not respecting the merit of our workes but because he is mercifull and keepeth promise for euer nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without holinesse of life or good-workeâ— but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may reward vs according to it and not according to our sinnes But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it or to receiue reward for it or according to the merit and worth of it For albeit it shal be rewarded yet shall not the reward be giuen for it and albeit the reward shall be giuen according to it yet not for the merit of the worke but onely for his promise and mercies sake who accepteth that graciously which is his and pardoneth that graciously which is amisse For all that euer we do or all that euer we suffer is not worthy of that glory which shal be shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord and say euen of our best righteousnesse If thou O Lord straightly marke what is amisse euen in the best thing that we doe O Lord who shall stand The thing which I note is that the Apostle would bee found in that last and great day hauing that righteousnesse which is
exercised And againe Peter speaking to this purpose â—aith Wherein ye reioyce 1 Pet. 1.6.7.4.13 though now for a season ye are in heauiâ—esse that the triall of your faith being made much more precious â—hen gold that perisheth though it be tried with fire may bee found â—nto your praise and honour and glory at the appearing of Iesus Christ These and many moe reasons the holy Ghost comâ—endeth vnto vs in the holy Scriptures wherefore wee should â—eioyce in afflictions and why wee should count them a vanâ—age vnto vs. Art thou then afflicted and brought low through any opâ—ression through any crosse or trouble There hath no tenâ—ation taken thee but such as appertaineth to the children of God If thou belong vnto him he thus afflicteth thee that he may keepe thee in obedience vnto his will that hee may trie thy faith and thy patience that thou maist know his loue towards thee that thou maist be made like vnto him and that after thou hast suffered with him thou maist also reigne with him Wheat by the flaile is purged from the chaffe flowre by the seiue is purged from the branne and gold by the fire â—s purged from the drosse If we will be good wheat for the Lord his barne the flaile must go ouer vs and wee must be winowed If we will be fine floure wee must be boulted and sifted if we will be pure gold we must bee purged in the fire Onely let our care be that we suffer not as euill doers but as Christians for Christ his sake for the good of his Church O Lord as thou hast by the death of thy Sonne destroyed the death of sinne and by his c. LECTVRE LIX PHILIP 3. Vers 10.11 And the fellowshippe of his afflictions and be made conformable to his death if by any meanes I may attaine c. OH but thou wilt say that thine afflictions thy troubles and thy sorowes are exceeding great and vnsupportable Looke vpon Iobs afflictions in his goods in his children in his owne person He had 7000. sheepe and 3000. Camels and 500. yoke of oxen and 500. she asses and of all these he was quickly depriued some the Shebeans some the Chaldeans tooke away violently and some the fire of God consumed and burnt He had also seuen sonnes and three daughters and a very great familie and these all were slaine at once by the fall of a house Himselfe likewise was smitten with sore boyles from the sole of his foote vnto his crowne so that he sate downe in the ashes and tooke a potsheard to scrape himselfe withall His wife which should haue beene his helper bid him blaspheame God and die His friends which should haue comforted him encreased his sorowes so that euery way he was most grieuously afflicted Compare now then thine afflictions and sorowes with his and see what comparison there is betwixt them for greatnesse and grieuousnesse And if the Lord blessed his last daies more then the first in goods and in children and in euery good blessing then let not thy great affliction trouble thee but hope thou in the Lord and abide patiently on him and he shall make thy way to prosper Againe looke vpon Christ persecuted Christ euen from his birth forced to flie euen then into Egypt for feare of Herod tempted Christ by the Deuill in the wildernesse poore Christ not hauing a houâ—e to put his head in betrayed Christ by the hands of one of his owne Disciples afflicted Christ so that his sweat was like drops of bloud trickling downe to the ground punished Christ so that he cried my God my God why hast thou forsaken mee crucified Christ euen between two theeues What are thine afflictions thy sorowes in comparison of thy Christs He hath seasoned all thine afflictions and thy sorowes with his so that be they neuer so great thou shouldest not be troubled therewith Oh but they come so thicke vpon thee one on the necke of another that thou art not able to looke vp What come they thicker vpon thee then vpon Iacob the Patriarch Of whom we read first that he fled to Laban least his brother Esau should kill him when he was with Laban hee dealt ill with him and changed his wages tenne times when he went from Laban Laban pursued him and if the Lord had not forbid him would surely haue hurt him when hee had escaped Laban then he was againe in great danger by his brother Esau when hee had escaped that danger then his daughter Dinah was rauished and his sonnes Simeon and Leuie slew the Shechemites and brought him into great danger there when he went from thence his wife Rahel in the way died in trauell soone after Reuben his eldest sonne went vp vnto his fathers bed and lay with Bilhah his fathers concubine Could sorowes well come thicker vpon a man Iobs sorowes likewise how thicke came they vpon him A messenger came to Iob and said the oxen were plowing Iob. 1.14 and the asses feeding in their places c. to vers 20 Anon after this he was smitten with sore boyles in his owne person as we haue heard when he was so his wife came and spake as we haue heard and then after her came his miserable comforters If thy sorowes then come thicke vpon thee thou seest that nothing doth befall thee but such as appertaineth to the children of God Tarie thou therfore the Lords leasure be strong and he shall comfort thine heart Oh but thou hast waited long and yet dost finde no case What longer then Dauid waited for the kingdome of Israel after that he was annointed King ouer Israel by Samuel After he was annointed by Samuel hee waited in great affliction persecution and perill many yeares before he reigned ouer Iudah and after that hee waited seuen yeares and a halfe before he rigned ouer Israel Hast thou waited longer then Christ himselfe did He was full of sorowes all his life long Thou maist not prescribe God a time thou must in patience possesse thy soule Heauinesse may endure for a night but ioy commeth in the morning And what if it come not the next morning what if it come not the next week the next month the next yeare nay what if thy daies bee consumed with mourning O in the morning when his glory shall appeare thou shalt be glad and reioyce For the present thy faith and thy patience is exercised and for the present it is grieuous but afterwards it bringeth the quiet fruite of righteousnesse vnto thee that art exercised thereby Oh but thou wilt say what comfort can I haue in the meane time seeing he afflicteth mee as the wicked and maketh no difference betweene me and the wicked Oh but thou art much deceiued He afflicteth thee and he afflicteth the wicked and it may be with like afflictions but yet not in like sort Hee afflicteth thee as a father him as a iudge thee in mercy and in loue him in anger and displeasure thee for thy
that wee doe but of that wee should doe and of that which God may require of vs. All our perfection is only in Christ Iesus who hath perfectly fulfilled that which wee should but could not and for whose sake all our imperfections are couered and not imputed vnto vs. He is our perfection wee are full of imperfections and in his perfection are all our imperfections â—id and couered Againe here is a notable comfort for all such of Gods children as feele in themselues any imperfections any wants â—f those things after which their soule longeth The blessed Apostle had not now when he wrote these things attained to â—he perfection of the knowledge of Christ of the vertue of his â—esurrection or of the fellowship of his afflictions Why art â—hou then troubled and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe Thou â—nowest not thy Christ as thy soule desireth thou findest not â—at sweetnesse of his word in thy selfe that thou shouldest â—ou feelest not thy flesh so subdued vnto the spirit as it should â—e thou doest not walke in that obedience vnto thy God â—hat thou shouldest thou art not so zealous in all holy duties 〈◊〉 thou shouldest be thou doest not take such pleasure in the â—ings that belong vnto thy peace as thou shouldest do None 〈◊〉 all the children of God that come not farre short of that â—ey should in all these things and the more holy that they â—e the more they see their wants How often doth Dauid â—ay vnto the Lord to teach him his statutes Psal 119. to open his eyes at he may see the wondrous things of his Law to stablish his â—ord in him to incline his heart vnto his testimonies and not â—to couetousnesse to quicken him in his righteousnesse â—eade the 119. Psalme where thou shalt finde that that holy â—ophet hath euen powred out his soule in many such praiers 〈◊〉 but thou doest not onely feele in thy selfe the want of such â—rfections as thou shouldest haue but thou feelest such imperfections as thou shouldest not haue Thou art dull and sluggish and heauie and and lumpish there is no edge in thee vnto the things that belong vnto thy peace Doest thou know and feele in thy selfe these imperfections This same is a peece of thy perfection to see and know and acknowledge thine imperfections Luk 18.11 12 13 The proud Pharisie hee talkes of nothing but his perfections it is the poore Publican that feeles his imperfections and that not daring therefore to lift vp so much as his eyes to heauen strikes his breast saying O God be merciful vnto mee a sinner And what is it that makes thee feele thine imperfections It is the life of God in thee that makes thee that thou seest thy dulnesse and lumpishnesse and that thou canst not abide it but grieuest at it Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes neither are they euer touched with any remorse or feeling of their wants and imperfections Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah he neuer felt any remorse But when onâ—â— the life of God beganne to awake in him by the word of Nathan then he said I haue sinned against the Lord. This then that thou feelest and acknowledgest thine imperfections 〈◊〉 token of the life of God in thee The greatest imperfection that the young man in the Gospell had was the great conceâ—â— which he had of his perfection All these commandements saith he Mat. 19.20 I haue obserued from my youth vp what lacke I yet He could not see any imperfection in himselfe till Christ bade himself all that he had and giue to the poore c. and then he saw it but the text saith nothing of his acknowledging it with remorse for it To stand then vpon our perfection is our greatest imperfection and to see and acknowledge our imperfection with remorse is a great point of our perfection Let not then thine imperfections dismay thee It is well that thou feelest them it is a point of thy perfection and it is a token of the life of God in thee and if thou feltst them nor thy disease were a great deale more dangerous O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont O but comfort thy selfe rather in those mercies that thou wast wont to finde for he that hath begunne a good worke in thee Phil. 1.6 will performe it vntill the day of Iesus Christ He is immutable and so is his loue immutable for whom he loueth once hee loueth vnto the end Ioh. 13 1. It was Dauids case as himselfe witnesseth where hee thus saith I caâ—â—ed to remembrance my song in the night Psal 77.6 I communed with mine owne heart and my spirit searched diligently 7. Will the Lord aâ—sent himselfe for euer and will he shew no more fauour Is his mercy cleane gone for euer Doth hâ—s promise faile for euer more 8. Hath God forgotten to be mercifull 9. hath hee shut vp his tender mercies in displeasure Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies But now the Lord had seemed to shut vp his tender mercies in displeasure And this he saith in the next verse was his death euen the want of the feeling of Gods goodnesse he saith was his death 10. yet saith hâ— I remembred the yeeres of the right hand of the most high Where he signifieth that he recouered himselfe by remembring the former times wherein God had manifested his goodnesse towards him Let not then thy present want disquiet thee but comfort thy selfe in the remembrance of his former goodnesse towards thee Though hee seeme for a little to hide his face from thee yet will hee not leaue nor forsake thee but in his good time he will perfect his good worke in thee But I follow Here I note the Apostles eager pursuit after perfection He had not yet attained vnto it but he followed as eagerly after it as the persecutor who will not rest till he haue him whom he persecuteth or as the runner who will not rest till he come at his goales end He was so desirous to grow daily more and more in the knowledge of Christ and of the vertue of his resurrection c that he shooke of all impediments and letts which might hinder him in that course and laboured daily more and more in all things to grow vp into him which is the head that is Christ Whence I obserue a necessarie dutie for all Christians which is that they labour daily more and more to grow vp in the knowledge of Christ in obedience to his will in holinesse and righteousnesse and in all things to aime euermore at the marke of perfection And to this purpose are those often
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
hath opened to know things that are spiritually discerned should labour to draw them on vnto the same truth with them And therefore besides other duties which they should performe vnto them when they goe vp vnto the house of the Lord they should say vnto them as they in Esay Esay 2.3 Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies and we will walke in his paths come let vs goe to the Church come neighbour come friend let vs go to the Sermon and there we shall heare what the Lord will say vnto vs and there we shall be instructed in the truth or Christ Iesus But what doe we We thinke it well if we come â—ur selues and indeed I wish all would doe so but though we now our neighbour ignorant yet do we not either priuately â—lke with him or say vnto him come let vs goe to Sermon â—hich certainely is a defect in vs. For true zeale taketh that â—f the fire that the truely zealous man would haue all like â—nto himselfe and the more he hath profited in the knowâ—edge of the truth the more will his heart bee inflamed to â—raw others out of ignorance vnto the knowledge of the same â—ruth with him And what doe we know but that God hath â—rdeined vs by this or that holy course to be the meanes to â—ring this or that man vnto the knowledge of the truth Let â—s not therefore despaire of doing good with our weake and â—gnorant brother but let vs hope so long as there is any hope â—â—at the Lord will reueale his truth vnto him and in the â—eane time let vs beare with his ignorance and labour by all â—eanes to bring him to the same minde that is in vs touching â—he truth of Christ Iesus And this withall let vs weigh is â—here any of our alliance or acquaintance or knowledge whose eyes the Lord hath so opened that he seeth the truth in diuers mysteries of the faith but yet some things are hid from â—is eyes let this be an incouragement of our hope that the Lord wil also reueale these things vnto him For great hope we may conceiue as we see here our Apostle likewise doth that he which hath begun to reueale the truth in diuers mysteries of the faith vnto them will also in his good time reueale these â—hings vnto them which as yet are hid from their eyes Times we may not prescribe vnto the Lord for he calleth not all his children to the knowledge of his Sonne at one houre but some at the third some at the sixth some at the ninth some â—t one some at another houre as vnto his heauenly wisdome seemeth most meete and his truth he doth reueale vnto his children not all at once but here a litle and there a litle as seemeth best vnto him But yet we may hope that vnto such as loue not darknesse better than light vnto such as doe not oppose themselues against the truth the Lord that commandeth the light to shine out of darknesse will in his good time shine in their hearts and reueale his truth vnto them so farre as shall be necessarie for them Though therefore now they doe not embrace the same truth altogether with vs yet let vs hope that the Lord will also reueale this vnto them wherein they now dissent from vs and let vs labour with them to the purpose according to that measure of grace that is giuen vnto vs. The third thing which I note is that the Apostle saith 〈◊〉 yee be otherwise minded God shall reueale it Whereby the Apostle sheweth that he could onely preach vnto them but it is God that reuealeth his truth vnto them If they were otherwise minded than he was he could not doe withall his office was to teach the truth he could not open their eyes that they might see the truth but that must be let alone vnto the Lord for euer who alone reuealeth when he will that truth whereâ—â— we were happily long before instructed Whence I obserue that in the worke of the ministerie the Ministers of Christ do onely dispense the mysteries and secrets of God but it is God that reuealeth them vnto vs opening our eyes that we may see the wondrous things of his law And therefore it is said that when Peter had preached vnto Cornelius Act. 10.44 and them that weâ—â— with him the Holy Ghost fell on all them which heard the â—â—ra And againe it is said that when Paul preached neere vnto Philippi vnto certaine women that were come together 16.13.14 the Lord opened the heart of Lydia that shee attended vnto the things that Paul spake And often when the Apostles had preached it is said that the Holy Ghost fell on them that heard and they beleeued Whereby is meant that they preached but the Holy Ghost reuealed and so their preaching was effectuall as the Holy Ghost wrought with it in the hearts of them that were ordeined vnto saluation And to this agreeth that of the Apostle 1 Cor. 3.6.7 where he saith I haue planted and Apollos watred but God gaue the increase and neither is he that planteth any thing neither he that watreth but God that giueth the increase The Ministers like Gods husbandmen they sowe the seede euen the immortall seede of his word in the fallow ground of mens hearts but it is the Lord that giueth the earely and the latter raine whereby it groweth vp and bringeth forth fruit in some thirty in some sixty in some an hundreth fold The Ministers of Christ they are they by whom we do â—eleeue and by whom we doe obey but it is the Lord that 〈◊〉 the powerfull working of his holy spirit together with the â—ord causeth vs to beleeue and to obey This honour the â—ord taketh vnto himselfe saying Eze 36.25 I will powre out cleane water â—pon you and yee shall be cleane yea from all your filthinesse â—â—d from all your idols will I cleanse you 26. a new heart also will I â—ue you and a new spirit will I put within you and I will take away â—e stonie heart out of your bodie and I will giue you an heart of â—â—sh and I will put my spirit within you 27. and cause you to walke in â—y statutes and yee shall keepe my iudgements and doe them this â—onour I say the Lord taketh to himselfe and this honour â—e will not giue to any other But here happily you will â—ke me if the Ministers of Christ onely preach the word â—nd the Lord reserue this power onely to himselfe to beget 〈◊〉 by the word if the Ministers of Christ onely teach â—s the way of truth and the spirit alone lead vs into all â—â—uth 1 Cor. 4.15 1 Tim. 4.16 how then doth the Apostle say vnto the Corinâ—â—ians I haue begotten you through the Gospell and how doth â—e say vnto Timothie Take heede vnto thy selfe and
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
Church as that they should be grieued at the heart for the wicked that trouble them for the sinnes that reigne amongst them and for the desolation that will follow if speedy conuersion and repentance preuent it not Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection and great compassion towards their people and towards the Church And should we men and brethren mourne for you anâ— should you giue place to the Deuill and to such his wickeâ— instruments as seek to drowne you in perdition should we 〈◊〉 grieued at the heart for you and should yee walke on in thâ— counsell of the vngodly and stand in the way of sinners anâ— sit in the seat of the scornefull should we be touched in 〈◊〉 soule that our labour should be in vaine amongst you anâ— should yee go on in the wickednsse of your waie drinking iniquitie like water and drawing on sinne with cordâ— of vanitie as it were with cart-ropes Nay beloued by thâ—â— ouâ— duty learne yee your duty For if we ought to be thus affecteâ— towards you then bethinke your selues well how yee oughâ— to be affected in your selues Surely if it should wring teâ—â— from our eies to see you sort your selues with the wicked and to suffer your selues to be drawne away with their error 〈◊〉 should make you to water your couch with teares and to mingle your drinke with weeping If it should touch vs in ouâ— soules to see you giue your members weapons of vnrighteousnes vnto sinne and to serue sinne in the lusts thereof iâ— should fill your soules full of heauinesse and plunge you iâ— sorrow of heart vnto the nethermost hell If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ to be yet againe intangled therein and ouercome it should vex you euen vnto the death and causâ— you to powre out your soules vnto the Lord in the bitternesse of your spirit Whatsoeuer it is concerning you should grieue vs should much more cause you to mourne in soule and to be troubled in your spirits For what is it that doth oâ— should cause vs to mourne for you and to be full of heauinesse for you Our desire is to present you holy and vnblameable in that day And here is our griefe that you suffer your selues to be seduced by the world and wicked ones and that our labour is in vaine amongst you Consider then with your selues how yee ought to be grieued in your selues and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued It grieued no doubt then Noah that preacher of righteousnesse that the Gen. 6. people in his time so prouoked the Lord to anger by their â—ruelty and wickednesse but they regarded not his griefe and therefore the Lord brought in the floud vpon the world of the vngodly Gen. 19. Iust Lot vexed his righteous soule with the â—ncleane conuersation of the wicked and with their vnlawfull deeds But they regarded it not and when he told them of â—oâ—â— iudgements hee seemed euen to his sonnes in law as though he had mocked and therefore the Lord raind vpon â—hem fire and brimstone and destroyed them Ieremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉 but they regarded it not therefore the Lord deliuered â—hem into the will of their enemies and they that hated them â—ee Lords ouer them Take heede then how yee regard it not when your Pastors are grieued on your behalfe take â—â—â—de how yee make light of such sinnes as they grieue to see â—ou defiled withall but rather sorrow for them that their sorrow may be turned into ioy and your ioy may be full euen â—oth yours and theirs In their ioy ouer you yee haue iust â—â—â—e of reioycing and in their griefe for you yee haue 〈◊〉 cause of griefe Looke therefore that they may reâ—oyce ouer you for that shall be your ioy and take heede that they may not mourne or grieue for you for that shall be your griefe Againe hence I obserue a notable comfort for the faithfâ—ll and painefull Ministers of Iesus Christ Hath he in all good conscience laboured in the worke of the Lord and doth he not see the desired fruits of his labours Paul the great Apostle of Christ mighty in the scriptures and much renowâ—ed for many great miracles which he wrought yet laboured 〈◊〉 vaine with many which he taught insomuch that the conâ—â—deration of them with whom he laboured so much with so â—â—â—le profit made him weepe and shed teares as in this place It may not then seeme strange vnto vs if our labour with many be in vaine But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them for though they be not gathered yet shall we be glorious in the eyes of the Lord and our labour shall not be in vaine in the Lord but if they be not gathered they shall be scattered from the presence of the Lord and of the Lambe for eueâ— more Giue therefore all diligence that we may reioyce 〈◊〉 the day of Christ that we haue not runne in vaine nor lâ—boured in vaine amongst you for that will bee profitabâ—â— for you Labour that we may giue accounts for you with ioâ— and not with griefe Heb. 13.17 for that will bee vnprofitable for you Lâ—â— vs haue mutuall ioy one of another and let our ioy be in thâ— Lord. The third thing which I note is that the Apostle saith thâ— many walke vp and downe which are the enemies of the crosse 〈◊〉 Christ Whereby the Apostle signifieth the great danger thâ—â— there was of them because they were many for that it woulâ— be hard for the Philippians not to light on some of them and tâ— be seduced by them vnlesse they should diligently looke oâ— him and such as he was Whence I obserue that it is not aâ—waies safe to follow a multitude but commonly rather dangerous Mat. 7.13 For many there are that goe in at the wide gate and walkâ— in the broad way but it is dangerous to follow them for thâ— way leads to destruction And againe our Sauiour hath told vs that many should come in his name Mat. 24.5 and deceiue many Yea commonly the multitude is the worst What were the rest of thâ— old world besides Noah and his familie Ten had beene buâ— a small number of righteous men to haue beene found in thâ— great Citie of Sodom yet were not ten found there How often were all the multitude of the Israelites ready to stonâ— Moses and Aaron But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets And how ofteâ— doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries that there were
we shall not all sleepe but we shall all be changed in a moment in the twinkling of an eye at the last trumpet All which places plainely shew the time of the resurrection and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment In the meane time they shall sleepe in the dust and make their beds in the graue Iob 17.14 they shall say to corruption thou art my father and to the worme thou art my mother and my sister This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus yea euen to long and reach after it because then these crackt and fraile vessels shall be in better case then now they be Now they are vile and rotten and naught but then shall they be changed made like vnto Christ his glorious body and then shall they be vnited to the soules to receiue that blessed inheritance which God the Father of old hath prepared God the Sonne of late hath purchased and God the Holy Ghost doth daily seale in the hearts of Gods children That is the time for our full deliuerance our full redemption when al things shall be subdued vnder him And till that time after that death once destroy these bodies the graue shall be our house and we shall make our bed in the darke The third thing which here I note is what it is that Christ in that day shall raise vp againe and glorifie namely our vile body Whence my first obseruation is that since sinne entred into the world and death by sinne such is the condition of our bodies here that they be vile subiect to all infirmities miseries mortalitie corruption and all kinde of vanity The experience whereof is so common and so well knowne vnto vs all that it shall not be needfull to proue it vnto any of vs How many aches infirmities diseases are we troubled withall in our bodies What wounds and swellings and sores full of all manner of corruption are our bodies subiect vnto What labours what perils what watchings fastings cold nakednesse imprisonments how many kinds of death are they subiect vnto How soone are they cut downe like grasse How soone doe they wither as the greene herbe How soone doe they returne vnto the dust whence they first came Or what priuiledge here haue the bodies of them that come of noble houses of honourable parents of the bloud royall None at all but their bodies are as vile as here the Apostle meaneth as subiect to diseases as needing all helps for health is vnable to endure labour heat cold hunger thirst as vnable to want sleepe rest foode apparell as soone cut downe by the hand of death as soone deuoured by the wormes as soone turned vnto the dust as the bodies of other men And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse the flower of the field to earthen vessels to earthly houses to tabernacles to dust and â—athe c. All flesh is as grasse 1 Pet. 1.24 and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away Yea looke what Iobs bodie was that all our bodies are if the Lord shall lay his hands vpon them Yea this shall be the state of our bodies to be thus vile as the Apostle speaketh till they bee changed and made like vnto his glorious body This should teach vs to plucke downe our sailes and to abate the great daintinesse of our bodies whereunto we are growne Such silks and veluets such ruffes and lawnes such frizling and painting such chaines bracelets and rings as now commonly we vse what else is it but to cloth and adorne proud rottennesse Such choice of meats daintinesse of fare variety of dishes as in this heauy time of dearth and famine is some where vsed what else is it but to feede the neuer satisfied belly Nay are not some growne so nice that they may not suffer the winde to blow vpon them nor the sunne to shine vpon them Is it not for some so hot in summer and againe so cold in winter that they can finde no time to come to heare euen the holy word of God And what else is it that we doe thus cherish but a vile body subiect to all kinde of vanity The beginning whereof what is it but earth the being whereof what is it but as from the earth the end whereof what is it but to the earth And yet what curiositie in clothing and what daintinesse in feeding this vile body An allowance there is and meete there should be that according to each mans degree there be both costlinesse in clothing and daintinesse in feeding But in each degree there is such excesse of decencie as that it may be thought that no degree considereth what a vile body it is that they cherish How much better were it that we should consider our selues and that we should moderate our selues in these things each man according to his degree Let vs therefore whether we eat or drinke or cloth our selues remember that the bodies which we cherish are but vile bodies dust and ashes euen very rottennesse and subiect to all kinde of vanity My second obseruation hence is that Christ in the last day shall change our bodies not our soules and raise vp our bodies not our soules For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne and immediatly translated into heauen and there abide till the last iudgement They die not nor sleepe nor wander vp and downe as some doe foolishly imagine but being spirituall substances they liue and abide for euer aswell out of the body as in the body Which appeare as by the soules of the rich man and Lazarus Luc. 16.23 the one of which had immediatly ioy in Abrahams bosome the other suffered woe and torments in hell immediatly so doth it also appeare by that vision of Iohn Apoc. 6.9 where he saw the soules vnder the Altar c for there the present state wherein they are after their departure out of their bodies vntill the last iudgment is described namely that they are vnder the Altar .i. that they remaine continually vnder the hand of our Lord Iesus and that they be in ioyfull rest vnder his custody and protection Our soules then are not changed or raised vp in the last day but our bodies euen as we make confession in our Creede when we beleeue the resurrection of the body For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God he shall raise againe these selfe-same bodies out of the dust of death and vnite them vnto our soules that in soule and body wee may liue for euer with
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
Lord. Yea and what cause is there why we should reioyce in any thing but in the Lord Riches honour strength beauty and whatsoeuer else the world most esteemeth of what is it else but vanitie and vexation of the spirit Amongst other things most precious in the life of man wisedome is more to be sought after then gold and siluer and not to be weighed with precious stones righteousnes most commendeth man vnto man and holinesse most commendeth man vnto God And yet what is our wisedome what is our righteousnesse what is our holinesse that we should reioyce in them Be it that we haue the wisedome of Salomon be it that we be as righteous as Noah Daniel and Iob be it that we be as holie as Dauid the holie Prophets and Apostles yet for all this if we will come vnto God we must lay all these aside and Christ Iesus he must be our wisedome and righteousnes and holinesse Whatsoeuer our wisedome be it will not leade vs vnto God whatsoeuer our righteousnesse be it will not present vs righteous before God whatsoeuer our holinesse be we cannot stand in it in the iudgement before God Nay when we come vnto God we must renounce our wisedome as foolishnesse we must count our righteousnesse losse and dung we must abandon all conceit of holinesse as also we see our Apostle did who though he were of the kindred of Israel of the tribe of Beniamin an Ebrew of the Ebrews by profession a Pharisie as zealous of the tradition of his fathers as any and as vnrebukeable touching the righteousnes of the law as any yet when once he came to the knowledge of Christ he counted all these things as no vantage at all vnto him but losse and dung for Christ his sake For herein is our reioycing that Christ is made of God vnto vs wisedome 1. Cor. 1.30 and righteousnesse and sanctification and redemption as it is written Nay to go yet further what are our faith hope and loue that we should reioyce in them To be strong in faith to be perfect in loue to be stedfast in hope are things for which we should pray alwayes with all maner prayer and supplication in the spirit But if we shall reioyce and repose our confidence in the strength of our faith in the perfection of our loue in the stedfastnesse of our hope then we are abolished from Christ and our reioycing is not good It is Christ Iesus in whom we must beleeue whom we must loue in whom we must hope Our faith must be built vpon him our loue must be grounded on him our hope must be stablished in him and in him we must reioyce Thus then we see that we haue not any thing to reioyce in without vs nor yet in our wisedome righteousnesse or holinesse nor yet in our faith hope or loue We must reioyce in the Lord and in him it well becometh the Saints to be ioyfull Let me therefore in the bowels of Christ Iesus beseech you to reioyce not as the world doth in the pleasures of sinne and the vanities of this life but to reioyce in the Lord the strong God of our saluation Ye see the exhortations of the holy Ghost and the examples of godly men and ye see what great cause we haue to reioyce in the Lord and how little cause we haue to reioyce in any thing else All reioycing in the world what is it in comparison of this reioycing in the Lord It is as the morning cloud or as the morning dew it vanisheth away or as it is in the place of Iob It is short and but a moment Nay in it onely is true ioy and sound reioycing Other ioyes may for a while please the outward sense but the ioy that quickens the heart and cheeres the soule is the ioy in the holy Ghost Other reioycing the more it is the worse it is but this the more it is the better it is and the more we do reioyce in the Lord the more cause we shall finde we haue to reioyce in the Lord. Reioyce therefore in the Lord alwayes and againe I say reioyce The second thing which I note in the Apostles exhortation is that he exhorts the Philippians to reioyce in the Lord not for a day or for a season not by fits or when he makes his face to shine on them but to reioyce in the Lord alwayes as well in aduersity as in prosperity Whence I obserue the constancie which is in Christian reioycing whereby it is knowne indeed to be Christian The constancy of our Christian reioycing is to reioyce in the Lord always as wel when he seemeth to hide away his face from vs as when he maketh his face to shine vpon vs. This constancie of reioycing the Apostle exhorteth the Thessalonians vnto where he saith vnto them Reioyce euermore 1. Thess 5.16 And herein is the triall of our ioy whether it be Christian indeed for as it is said of some hearers of the word Luke 8.13 that for a while they beleeue but in time of tentation they go away so may it also be said of some that seeme to reioyce in the Lord that for a while they seeme to reioyce in the Lord euen as long so he showreth downe the early and the latter raine vpon them but in time of persecution trouble and aduersitie they hang downe their heads and murmure against the Lord. It seemeth that Sathan thought that Iob would haue beene such an one as appeareth by these words where he saith vnto God Iob 1.10 Doth he feare God for nought And the same may be said of reioycing Hast thou not made an hedge about him and about his house and about all that he hath on euery side Thou hast blessed the works of his hands and his substance is increased in the Land 11. But stretch out now thy hand and touch all that he hath to see if he will not blaspheme thee to thy face But he was deceiued in Iob. Yet therein he bewrayed a disease wherewith many sonnes of men are much tainted which are neuer knowne what they are vntill the Lord send them some aduersitie for we see many that so long as they haue all things at their desire reioyce in the Lord who so much as they specially when their dishes are full furnished O then how well doth it like them to confesse that he is good gracious and bountifull But if the Lord begin to handle them somewhat roughly so that things fall not out to their contentment then their countenance is changed and they take the matter sore to heart And if he proceed and depriuing them of his blessings afflict them in body or in goods then they fal to murmure and oftentimes to blasphemies which blasphemies albeit some of them vtter not with their mouthes yet in their hearts repine they at the Lord for such his iudgements vpon them Now these in triall proue plainly to be hypocrites and by triall it
in the Lord alwayes both because by our reioycing which we haue in the Lord we stand against whatsoeuer otherwise might quell vs and because through the want thereof it is that wee fall and are vtterly ouercome whensoeuer stormes arise and troubles assault vs. And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always Euery man complaineth where his shoo pincheth him and euery man layes his hand vpon his sore But very few in such cases when the hand of the Lord is vpon them when they are humbled and brought low through oppression through any plâ—gue or trouble can be brought vnto this to reioyce in the Lord. Nay tell one wicked and vngodly man when his troubles are multiplied and when his sorrowes are increased that he is to know that the Lord his hand is in all these that he is not to murmure against the Lord but to reioyce in the Lord doth he not say of them that thus speake vnto him that they are mad doth he not with indignation aske what cause he hath to reioyce in the Lord doth he not stil crie out vpon his crosses and miseries and vexations and paines and doth he not within a while belch out most impious blasphemies And hence it is that many with Iudas in such cases fall to despaire â—nd that many with him become their owne butchers Yea â—et the children of God themselues say whether their afflictions and their sorrowes do not sometimes sinke them so far that their soule euen almost refuseth comfort in the Lord very few like vnto Iob that mirrour of patience who when they heare of the losse of all their goods and of their seruants and of the death of their children can be content to frame themselues to the will of God and say Iob 1.21 Naked came I out of my â—others wombe and naked shall I returne againe the Lord hath giuen and the Lord hath taken away blessed be the name of the Lord Or when they are smitten with sores and boiles from the sâ—lâ— of their foote to the crowne of their head can with the samâ— Iob comfort themselues and say What shall we receiue good at the hands of God and not receiue euil And yet this most rare patterne of patience into what sharpe fits of impatiencie did he sometimes breake out crying out in the bitternesse of his soule 3.3 4. c. and saying Let the day perish wherein I was borne and the night wherein it was said There is a man child conceiued c. And thus it fareth often with the deare children of God that they sinke so farre that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction is sometimes so great that they haue almost no sense or feeling of God Which yet I do not so speak as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life for no doubt they may but to shew that sometimes they are so cast downe with heauinesse that it is a hard matter to reare them vp againe For as Iobs friends disputed against him so they against themselues that they are punished of God for their sins and iniquities and that therefore now he hath shut vp his louing kindnesse in displeasure And then they stand prying and looking into their sinnes and hardly can they be drawne to lift vp their eyes vnto the Lord that in him they may find comfort vnto their soules I wil not stand vpon the further enlarging of this point By this which hath bene spoken ye see how needful it is we should reioyce in the Lord alwaies and withall how hardly we are perswaded to reioyce in the Lord alwaies and consequently vpon what cause the Apostle doubled and redoubled this his exhortation Now this may first instruct vs in the merciful goodnesse of our God towards vs who in things so needfull for vs and whereunto we are so hardly drawne ceasseth not to stirre vp our dull minds and againe and againe to call them to our remembrance Esa 28.10 Precept vpon precept precept vpon precept line vnto line line vnto line here a litle and there a litle Euen as yong schollers are dealt withall so dealeth he with vs he goeth ouer and ouer the same lesson with vs and gladly he woulâ— beate it into vs. Secondly this may teach vs our dulnesse to conceiue and slacknesse to embrace the things that belong vnto our peace Such things must be doubled and redoubled vnto vs and yeâ— we will not learne them they must be often vrged and much beaten vpoÌ„ and yet we wil not receiue instruction The Lord must euen draw vs vnto himselfe by his holy Spirit and yet we will not runne after him he must send his holy Prophets and Ministers vnto vs early and late and all litle enough to stirre vp our dull minds Thirdly this may teach vs to hold fast that reioycing which we haue in Christ Iesus For is it so that the holy Apostle doth so often exhort vs to reioyce in the Lord alwaies is it so that it is so needful for vs to reioyce in the Lord alwaies that only by our reioycing in him we stand fast against whatsoeuer troubles and sorrowes and without it we are quite affright and vtterly ouercome of them is it so that we are so hardly drawne to reioyce in the Lord alwaies How are we then to hold fast that reioycing which we haue in Christ Iesus euen so fast that nothing take it from vs Let vs therefore reioyce but let vs reioyce in the Lord let vs reioyce in him alwaies that so no man nay that nothing take from vs our reioycing in him A ioyfull heart maketh a cheerfull countenance and if the heart be ioyful in the Lord it cheeres the heart and quickens the soule howsoeuer the countenance be appalled Other ioyes in riches in honours in friends in the vanities of this life and in the pleasures of sinne haply haue their moment of time and their appearance of good but their time is but only a moment and their good but onely an appearance and outward semblance onely the reioycing in the Lord is the true and sound reioycing and which causeth good health vnto the soule Let vs therefore reioyce in the Lord and let vs reioyce in him alwaies not onely when he feedeth vs with the floure of wheate but when he giueth vs plenteousnesse of teares to drink For whether he blesse vs or crosse vs it is for our good and his glorie and therfore he is to be blessed in both Yea whatsoeuer crosses or sorows we suffer let that remembrance of Christ his blessed death and passion which this day we celebrate be sufficient to cause vs to reioyce in the Lord. For what are all our sufferings or sorrowes vnto those
be better taught yet we thinke him not neare if he do not alwayes heare and helpe when we wish and call And therefore euery small thing and least trifle almost moues vs and disquiets vs and puts vs out of all patience Whatsoeuer therefore contumelies or disgraces are offred vnto vs whatsoeuer losses or wrongs we sustaine whatsoeuer troubles or tentations do assault vs whatsoeuer malice or wickednes be practised against vs let vs know that the Lord his prouidence watcheth ouer vs to saue defend vs to take our matter into his owne hand and to be auenged of our enemies And therefore let vs not he discouraged or disquieted let vs not fret or fume or busie our heads with thinking of reuenge but let vs in our patience possesse our soules and let our patient mind be knowne to all men If we cannot by our moderation and mildnes by our gentlenes and patience winne them vnto vs that in word or deed wrong vs but that they like vnto wicked Iulians the more abuse vs and wrong vs yet the Lord is at hand to behold our sufferings wrongs and to take our matter into his owne hand To bridle then our impatience let vs thinke with our selues Are we euill entreated through tyrants doth our owne familiar friend lie â—n waite against vs do some imagine mischiefe for vs others whet their tongues against vs and shoote out their arrowes euen bitter words and do others practise what they can against vs Well the Lord is at hand he seeth and knoweth all things he deliuereth vs and auengeth vs of all that rise vp against vs when and as it seemes good vnto him He that keepeth vs slumbereth not nor sleepeth and therefore in our patience will we possesse our soules reposing our selues vnder the couert of his wings Thus if we shall lift vp our eies vnto the Lord and perswade our selues of his being alwaies neare at hand vnto vs by his watchfull prouidence ouer vs we shall not only not be troubled with these sharp fits of this hote ague of impatience vpon euery accident or crosse but as men truly humbled in our selues mortified vnto the world and looking onely vnto the Lord we shall in all mildnesse and moderation make our patient minde knowne vnto all men And let this be spoken of this obseruation from this meaning of these words Secondly admitting this to be the meaning of the Apostle in this place that the Lord is at hand by his second comming in the flesh vnto iudgement to requite our hard measures into their bosome that haue ill meated vnto vs and to wipe all teares from our eyes and giue vs rest with himselfe I note that the Apostles reason to moue the Philippians vnto a patient mildnesse and gentle moderation towards all men is because the Lord is at hand to breake the clouds and to come vnto iudgement to wipe all teares from their eyes and to recompence tribulation to all that haue troubled them And hence I obserue another speciall motiue which may ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppessed or afflicted namely the approching of Christ his second coming into iudgement when he shall recompence tribulation to them that trouble vs and to vs which are troubled rest with him This motiue also vnto patience the Apostle Iames vseth Iames 5.7.8 where he saith Be ye patient vnto the coming of the Lord Be ye patient and settle your hearts for the coming of the Lord draweth neare And certainly if we could and would remember this that the coming of the Lord draweth neare we would be lesse prouoked vpon euery occasion vnto intemperate heates and whatsoeuer might haply seeme enough to disquiet vs we would passe it ouer with greater patience For thus we should say with our selues Hath God giuen all iudgement vnto his Son and is he readie to come vnto iudgement Is the time at hand when he shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God when he shal shew himselfe in flaming fire rendring vengeance vnto them that know not God nor obey the Gospel of our Lord Iesus Christ when he shall come to be glorified in his Saints and to be maruellous in all them that beleeue Shall I then when I am abused or wronged be grieued and disquieted or seek to be auenged Nay the time is at hand when all wrongs shall be redressed by him that iudgeth righteously in the meane time I will beare with patience what man doth or saith against me Thus by remembrance of the approching of Christ his second coming vnto iudgment should our patient mind be knowne vnto all men O but will foolish man say this hath bene said these fifteene hundred yeares that the Lord is at hand and that his coming draweth neare and yet all things continue alike how should this then still be a motiue vnto patience When this second coming shall be I cannot say Act. 1.7 It is a thing which the Father hath kept in his owne power and so peculiarly reserued vnto himselfe as that of that day and houre knoweth no man Mat. 24.36 no not the Angels in heauen but God onely nay not Christ Iesus himselfe as he is man knoweth it And therefore they who labour in that point to designe that time are therein more curious then wise But hath it bene said these fifteene hundred yeares that the Lord is at hand and that his coming draweth neare And did the holy Ghost who cannot lie say then that it was neare and is it now very neare euen at our doores 2. Pet. 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance and therefore hath hitherto deferred his coming But yet a very litle while Heb. 10.37 and he that shall come will come and will not tarrie If fifteene hundred yeares be past the rest of the time appointed must needs be shorter and so the day and houre approach nearer And what one signe foretold to go before his second coming is not already past except it be that one of the calling of the Iewes Let the exhortation then of our Apostle preuaile with vs that our patient mind be knowne to all men Let vs be meeke and gentle kind and curteous one to another yeelding one vnto another and bearing one with another for the Lord is at hand his comming draweth neare when he shall giue vs rest with him and auenge all our wrongs LECTVRE LXXXII PHILIP 4. Verse 6. Be nothing carefull but in all things let your requests be shewed vnto God in prayer and supplication with giuing of thankes WE haue heard diuers exhortations of the Apostle vnto the Philippians His last exhortation vnto them in the former verse was that their moderate and gentle and patient mind might be knowne vnto all men The reason because the Lord is at hand
Silas it is said Acts 16.24.25 that when they were cast into prison and their feet made fast in the stockes they prayed and sung a psalme vnto God Nay how often do we reade that Christs owne mouth was filled with the praises of God giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes giuing thankes when he instituted the holy Supper giuing thankes because his Father had heard him giuing thankes for opening those things vnto Babes which were hid from the wise and men of vnderstanding Generally this note hath so well tuned at all times in the mouthes of all Gods children that they haue euer bene ready to giue thanks vnto him in all things euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and blessings receiued as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of But is it so with vs Haue our mouthes bene filled with the praises of the Lord and with thankesgiuing vnto our God When our wants haue enforced vs to prayers haue we remembred to praise the Lord for such mercies as we had receiued Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune or as an harsh and vnpleasant Song wherein we haue had no delight Haue we not bene as those ten Lepers Luke 17.18 which being cleansed neuer returned to giue God praise When famine or sickenesse or the sword are vpon vs and our Land it may be that we will call an assembly and fall downe and kneele before the Lord our maker and crie and say Spare thy people O Lord and deliuer vs from this sickenesse or famine or sword it may be I say we will do so though to too seldome we do so But when the Lord in mercie hath remoued any of these his plagues from vs what sacrifice of praise and thankesgiuing do we offer vp vnto him Let the yeare 1588 witnesse against vs at which time the inuincible Army as they called it rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts and in the sight of our Land displayed his banners against vs thinking to deuoure vs at once and to swallow vs vp quicke then we called an holy assembly and humbled our selues before the Lord and praied vino him for deliuerance out of the hands of our cruell enemies But when he had wrought a mightie deliuerance for vs euen such a one as the world wondered at and for which we might very well take vp that of the Prophet and say Psal 124.2 If the Lord himselfe had not bene on our â—ide when those enemies rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs 3.4 the waters had drowned vs and the streame had gone ouer our soule yea the deepe waters of the proud had gone ouer our soule when I say the Lord had wrought such a mightie deliuerance for vs how many of vs like vnto good Iehosaphat and his people assembled our selues eyther the fourth day after or at all after in the valley of Berachah or blessing to giue thankes vnto the Lord in how many places did we meete together to praise the Lord in the midst of the great Congregation whatsoeoer were done in other places no such matter here We indeed of this place whence others should haue all good example are so much afraid to seeme forward in good things that we are hardly or neuer drawne vnto it in time of common danger to fast and pray or after deliuerance from such danger to praise and giue thankes Our prayers for Prince for people for peace for prosperitie for raine for faire weather in time of famine in time of warre in time of common sickenesse and the like which we vse are good and very good And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes If euerie man shall looke into himselfe we shall all of vs finde a great defect in our selues this way For if the hand of the Lord be any way vpon vs then we call vpon him and pray vnto him as for example if we be sicke then we poure out our requests vnto God for health and for deliuerance from that paine wherein we lie But how many of vs do then remember to praise the Lord either for that health which before the Lord gaue vnto vs or for other good graces and blessings of the soule and of the bodie wherewith euen then we do abound Nay surely the paine of our sickenesse takes such hold on vs that onely we remember it and pray to be deliuered from it forgetting the praises of the Lord for other his mercies vnto vs. And afterward when we are restored vnto health how many of vs do sing a new Song vnto the Lord for it We commend our Physition or such a potion that we tooke or such a medicine that was applyed or such a diet that we kept but not many of vs sing the praises of the Lord by whose onely blessing vpon those meanes we haue recouered our health I do instance onely in this one example But the like is to be said of other crosses If we be in pouerty in imprisonment in banishment yea if our head or tooth or toe do ake and the like we poure out our complaints before God and make our prayers vnto him But how seldome are our requests shewed vnto him with giuing of thankes I dispute not the point whether together with our praiers and supplications should alwayes be ioyned praise and thankesgiuing Sure it is that there is none of vs all in any such need or necessitie in any such miserie or affliction but we haue many blessings of the Lord for which we ought to be thankfull So that as we haue need to pray vnto the Lord so we haue cause also to giue thankes vnto the Lord euen then when we pray But this is it which I vrge that as we are to pray vnto the Lord for such things as we neede so we are to giue thankes vnto the Lord for such blessings as we haue receiued For this is true that whatsoeuer it be that we aske we are not worthie new blessings and graces vnlesse we be thankefull for the old And this is as true that so our payers are accepted with God as we are thankfull vnto God Our vnthankefulnesse shuts out our prayers that they enter not into the eares of the Lord God of hoasts And amongst other our sinnes in my iudgement our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene and yet is so heauie vpon vs. Of late euen by the space of a twelue moneth he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by
reuerence beseeming them is due which yet they want because there wanteth in themselues that grauitie which beseemeth their persons and wherby they should win reuerence vnto their persons For here in my iudgement is one very great cause of that want of reuerence which is euery where We complaine greatly and not without iust cause of great want of reuerence in the yonger sort towards their elders and their betters in their places but certainly here is one great cause of it we our selues euery man in his place walke not in that grauitie that beseemeth our persons we are not of that discreete and seemly cariage which should win reuerence vnto vs in our places but not considering our selues one way or other we bewray that vanitie that lightnes that foolishnesse and oftentimes that boyishnesse in our selues which causeth want of reuerence and bringeth contempt vnto our persons Well ye see our Apostle would haue vs to thinke on and to do whatsoeuer things are graue and decent and beseeming our persons in our places Let vs hearken vnto our Apostle and let vs euery man consider himselfe and do that which is graue and beseeming vs in our places Let vs auoide both in our apparell and in our gesture and in our talke and in our deeds whatsoeuer may bewray any kind of lightnesse in vs. So shall we do that which in this point we ought and so shall we recouer that reuerence which we haue lost Whatsoeuer things are iust This is the third generall head of that Christian dutie which the Apostle commendeth to the Philippians wherein he exhorteth them to think on and to do whatsoeuer things are iust that euery one may haue that which is right and none may be defrauded of that which is due vnto him For the Apostles speech here of iust things is meant I take it of things which may be iustly required of vs that such should be performed not of things which we may iustly require of others for such things we will exact fast enough though we be not exhorted thereunto Hence then I obserue this lesson for vs That whatsoeuer things may iustly be required of vs we are to think on them and to do them May the Lord iustly require a dutie of vs and may the Prince iustly require a dutie of vs Mat. 22.21 Giue vnto God those things which are Gods and giue vnto Caesar those things which are Caesars That obedience which is due vnto the Lord giue vnto him and that loyaltie which is due vnto the Prince giue vnto him May our neighbour require a dutie of vs The rule of our blessed Sauiour is generall Mat. 7.12 Whatsoeuer ye would that men should do vnto you euen so do ye to them And a most absolute and rare example thereof we haue in Iob in Chap. 31. from verse 16. to 22. whence it is most plaine that what could be iustly required of him by his neighbour he was not awanting in it Are we maisters what the seruants may iustly require of vs that we must thinke on and do as it is written Ye maisters Col. 4.1 do vnto your seruants that which is iust and equall knowing that ye haue also a maister in heauen Are we seruants what our maisters may iustly require of vs that must we think on and do as it is written Seruants 3.22 be obedient vnto them that are your maisters according to the flesh in all things not with eye-seruice as men-pleasers but in singlenesse of heart fearing God c. Are we husbands what our wiues may iustly require of vs that must we thinke on and do as it is written Husbands loue your wiues 19. and be not bitter vnto them Are we wiues what our husbands may iustly require of vs that must we thinke on and do as it is written 18. Wiues submit your selues vnto your husbands as it is comely in the Lord. Are we fathers Fathers prouoke not your children to anger 21.20 lest they be discouraged Are we children Children obey your parents in all things for that is welpleasing vnto the Lord. Which also tutors and schollers are to apply vnto themselues Do we owe any thing to any man Owe nothing to any man Rom 13.8 Exod. 22.25 but to loue one another Do we lend any money to any If thou lend money to my people saith the Lord that is to the poore with thee thou shalt not be as an vsurer to him ye shall not oppresse him with vsurie Are we Ecclesiasticall men or temporall men or militarie men or scholasticall men or publike men or priuate men Look what may be iustly required of vs by the lawes of the Church or of the Common weale or of armes or of schollers or of those cities and places where we dwell and liue that we are to think on and to do Generally what men soeuer we be what things soeuer may iustly be required of vs by the law of nature or of nations by the law of God or of man we are to think on them and to do them And that for these reasons first because the things are iust in themselues for otherwise they cannot iustly be required of vs but being iust in themselues we are to think on them and to do them Secondly because the things which may iustly be required of vs do indeed make vs debters vnto them that may require them of vs. For haue we counsell wisedome learning strength c We are debters vnto them that need these things and require them of vs. And hereupon the Apostle said Rom. 1.14 that he was debter both to the Grecians and to the Barbarians both to the wise men and to the vnwise a debter to bestow on them such spirituall gifts as he had receiued of the Lord. Thirdly because the things which are iustly required of vs may be for their good that require them For we are to do good vnto all Gal. 6.10 as the Apostle exhorteth saying Do good vnto all but especially vnto them that are of the houshold of faith Being then that thereby we may do good whatsoeuer things may iustly be required of vs we are to thinke on them and to do them This then should teach vs in any case to beware of defrauding any of any thing that is due vnto him 1. Thess 4.6 Let no man saith the Apostle oppresse or defraud his brother in any matter But do we not defraud the Lord defraud the Prince defraud our neighbours and brethren Yes surely And wherein do we defraud them In that we giue them not that which is due vnto them in that we do not thinke on and do whatsoeuer things they may iustly require of vs. For who is he that walketh in that obedience which the Lord most iustly requireth of him Our manifold rebellions against our God and our wilfull transgressions against his law are too too great euidence against vs. I cannot speake of many things wherein we sin all against
our God Giue me leaue to warne you at this time of oâ—e Ye know how earnestly the Lord requireth of vs the sanctifying of the Sabbath and how sharply he hath punished the breach of that commandement euen by death and desolation of kingdomes Yet how much do we profane it as throughout the whole yeare so especially at this time of the yere by bringing in our may-poles by hauing our ales by that most disorderly trunke-playing by rifling by bowling and diuers other kinds of gaming by our ill customes of riding going drinking dancing and many the like offensiue things on that day If we must needs haue these things some of which are heathenish and the rest no way necessary and little better yet let vs spare the Lord his day let vs consecrate that day and therein our selues vnto him We haue other sinnes too many though we do not adde this vnto them of profaning the Lord his day Let vs remember what the Lord in this iustly requireth of vs and let vs not defraud him of this due Againe how many villanous and traiterous wretches are there which giue not vnto their Prince that loyaltie which she most iustly requireth of them Those most bloudy treasons which her most vnnaturall subiects haue practised against her besides many others plotted by those faithlesse and cruell monsters of Rome and Spaine from all which the Lord by a most mighty hand hath deliuered her and let vs still pray vnto our good God that he will still keepe her safe vnder his wings and deliuer her those bloudie treasons I say shew how many haue defrauded her of that which is most due vnto her Come lower and what end shall we make How imperious are masters ouer their seruants and how vntrustie are seruants toward their masters How bitter are the husbands sometimes towards their wiues and how vndutifull are they againe towards their husbands How cockering are parents of their children and how stubborne are children towards their parents how negligent are tutors how dissolute are schollers how carelesse are they that owe to repay that they owe and how ready are they that lend to grate vpon them to whom they lend How many men in the Ministerie defraud their Churches of that which is due vnto them and how many of the rest defraud the Common-wealth of that which is due vnto it To speake all in one word how few of all sorts thinke on and do that which might iustly be required of them Well ye see the Apostle would haue vs to thinke on and to do whatsoeuer things may iustly be required of euery one of vs in our place Let vs therefore euery one of vs consider our selues in our place and let vs see what thing it is that may iustly be required of vs. Not one of vs all but we shall find many things which the Lord our God which our soueraigne Prince which our neighbours and brethren may iustly require of vs. Not one of vs all but we shall find many things which by the law of Nature by the law of NatioÌ„s by the law of God by the law of man may iustly be required of vs. Let vs therefore euery one of vs thinke of these things and let vs all of vs in our place do whatsoeuer may iustly be required of vs. Let our care be not to defraud any God or man Prince or people neighbour or brother one or other of that which is due vnto him but whatsoeuer things are iust let vs thinke on them and do them So shall we do that which we ought and so shall the wrath of the Lord which is kindled against vs be turned away from vs. It followeth Whatsoeuer things are pure This is the fourth generall head of that Christian duty which the Apostle commendeth vnto the Philippians wherein he exhorteth them to thinke on and to do whatsoeuer things are pure that hauing their conuersation honest holie and harmelesse they might be blamelesse innocent and vndefiled by any filthinesse of sinne Whence I obserue this lesson for vs that whatsoeuer things are pure and cleane from all filthinesse of the flesh and of the spirit we are to thinke on them and to do them The Scribes and Pharisees thought on and obserued an outward puritie and cleannesse of the body for they would not eate till first they had washed their hands Marke 7.3 Which outward cleannesse of the body we do not mislike But that is not the thing intended Matth. 15.20 For as our blessed Sauiour teacheth To eate with vnwashen hands defileth not the man Our aduersaries imagine that they thinke well on this point a great many of them if they keepe themselues single and vnmarried though then they burne and wallow in all filthy lusts and pleasures But the holy Ghost hath taught vs that marriage is honourable Hebr. 13.4 and the bed vndefiled And therefore he hath said vnto all without exception of any 1. Cor. 7.2 To auoyde fornication let euerie man haue his wife and let euerie woman haue her husband That outward cleannesse then of the body in washing of the hands and the like nor this abstinence from marriage are the pure things which we are to thinke on and to do but farre other things We are to be pure in heart hauing our hearts purified by faith For by faith God purifieth our hearts Acts 15.9 Hebr. 9.14 We are to be pure in our consciences hauing our consciences purged from dead workes to serue the liuing God We are to be pure in our tongue and talke that our speech may be to the vse of edifying Ephes 4.29 and may minister grace vnto the hearers We are to be pure in our works and deeds that we may be blamelesse Philip. 2.15 and without rebuke for any thing that we do We are to be pure in our bodies that our bodies may be fit temples for the holy Ghost to dwel in For 1. Cor. 6.19 know ye not saith the Apostle that your bodie is the temple of the holy Ghost To speake all in one word we are to be pure in the whole man both in our vtter and in our inner man being cleansed from all filthinesse both of the flesh and of the spirit 2. Cor. 7.1 and growing vp vnto full holinesse in the feare of God This is that puritie which the Lord requireth at our hands euen to be pure in our flesh and in our spirit in our soule and in our bodie in our hearts and in our consciences in our words and in our deeds that so we may be blamelesse and without rebuke What then Am I come to teach you to be pure men and women Dare I take vpon me to perswade you vnto purity Yea euen so beloued As the Prophet saith so say I vnto you Wash you make you cleane Esay 1.16 1. Tim. 5.22 And as our Apostle saith vnto Timothie so say I vnto you Keepe your selues pure And with our Apostle here whatsoeuer
and report amongst men This then should teach vs to take heed and beware of whatsoeuer things may bring an euill report vpon vs and the rather for that the hurt thereof lights not vpon our selues alone but vpon the name of our God whereby we are called and vpon the truth of our God which we professe What ill reports Eli his sonnes heard touching the offerings of the Lord we all know 1. Sam. 2 17. as also how therefore men abhorred the offerings of the Lord. Their sinne which they committed was very great and brought a very ill report vpon them but hereby it is aggrauated that it brought a dishonour vpon the holy name of God and the offerings of the Lord. And so must we reckon that whatsoeuer ill report we bring vpon our selues by any euill that we do it lights not on our selues alone but vpon our God in whom we beleeue and vpon his truth which we prâ—fesse And yet how carelesse are we of such things as bring ill reports vpon vs Factions diuisions and contentions what ill reports do they bring vpon vs and vpon the truth which we professe And yet how is the corne ouergrowne euery where by these weeds and tares Euery one of vs will post the name off from one to another The Brownists and Barrowists they make no diuision in the Church the ringleaders of factions they make no factions in societies the firebrands of contention they make no contention among neighbours and brethren but such and such and such But yet the thing remaineth to our great infamie faction diuision and contention they grow vp to our shame Againe vsurie I thinke will be confessed to be a thing of euil report I am sure the Lord hath forbidden it Leuit. 25.36 euen all vsurie or vantage call it biting vsurie or what else you will and that the Prophet Ieremie so lothed it that he washed his hands cleane of either lending or borrowing vpon vsurie Ier. 15.10 Nehem. 5. that Nehemiah swept it out from among the people as a great filthinesse Ezech. 18.13 and that Ezechiel condemneth giuing vpon vsurie or taking increase by what name soeuer you will call it And yet how many professors of the truth heare euill for this sinne and how ill doth the truth it selfe heare for this sinne I assure my self that the aduersaries of the truth offend a hundred fold more this way then do the professors of the truth But being a thing of euill report I could wish that the professors of the truth would with Ieremie wash their hands of this sin I should instance in many other things of euill report But by these you will coniecture what is to be said of the rest For generally this I say whatsoeuer the thing be if it be of euill report we are not to thinke on it not to do it lest not onely we but the truth of Christ Iesus heare euill for our sakes Yea but what if an euill report be brought vpon vs without a cause What if we be counted schismaticall factious contentious vsurers or the like without a cause Without a cause then no matter If there be a cause of such report then we are to looke vnto it but if not we need not to be moued much at the matter Math. 5.11 Nay our Sauiour tels vs that we are blessed when men speake all maner of euill against vs for his sake falsly and that we are to reioyce and be glad 12. 2. Cor. 6.8 In these cases we are to passe with the Apostle by honour and dishonour by euill report and good report We cannot stay men from reporting ill of vs. Our blessed Sauiour himselfe heard it said of himselfe that he was a glutton and a drinker of wine Luc. 7.34 a friend of Publicans and sinners What maruell if the world speake euill of vs and like the Dragon cast out whole flouds of euill reports vpon vs But this we are to looke vnto that neither we thinke on nor do any thing that may bring an euill report vpon vs iustly For we heare what our Apostle saith Whatsoeuer things are of good report we are to thinke on them and to do them but whatsoeuer things are of euill report we are not to thinke on them nor to do them Let vs therefore carefully looke vnto the things whereon we set our hearts or whereunto we set our hands Is it a thing of good report which may make vs well spoken of amongst men Let vs then thinke on it and do it that so the truth which we professe may be well spoken of But is it a thing of euill report which may make vs ill spoken of Let euen this be enough to disswade vs from thinking on it or doing it whatsoeuer it be lest the way of truth be euill spoken of By things of good report our God and his truth and our selues shall haue honour but by things of euill report our God and his truth and our selues shall be dishonored Let vs therefore think on and do whatsoeuer things may bring on vs a good report and auoide both the thought and the deed of whatsoeuer may bring an ill report vpon vs. The last thing which I note in this generall conclusion of the Apostles exhortations or rather in the exhortation is that the Apostle would haue the Philippians to thinke on these things and to do these things For these two howsoeuer they be seuered in place by our Apostle yet are they to be ioyned in the opening of these words and in following of the Apostles exhortation He would therefore haue the Philippians to thinke on these things that is to enter into a diligent consideration of these things with themselues and in their hearts to loue and affect them and likewise to do these things because it would be to no great purpose that in their hearts they should loue and affect these things and enter into a serious consideration of them vnlesse also they should practise them in their liues Whence I obserue this lesson for vs that vnto the performance of Christian pietie and holy dutie it is not enough to thinke on seriously with our selues and in our hearts to loue and affect whatsoeuer things are true c. vnlesse also in our outward actions we follow whatsoeuer things are true c. Both in our hearts we must thinke on and loue and affect the things that are good and in the words of our mouth in the workes of our hands and in the wayes of our liues we must shew forth the same Heart and hand must go together If the heart endite a good matter the tongue must be the pen of a readie writer if the heart beleeue vnto righteousnesse the tongue must confesse vnto saluation and if the knowledge of such things as accompanie saluation be in the vnderstanding there must also be an holy practise of such things in the life and conuersation And therefore Dauid prayed Psal 19.14 that both
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
Tim. 3.2.3 as selfe-louers couetous boasters proud cursed speakers men disobedient to parents vnholy without naturall affection truce breakers c. And yet how many are there that would be loth to be reckoned among the worst which are as vnthankfull as the most Whose fault soeuer it be it is a foule fault and one that includes all Let vs beware of it and let our thankful mind be knowne to all that any way deserue well of vs. Secondly in that the Apostle saith that he reioyced in the Lord greatly for their care for him I note that the Apostles reioycing was not so much for the bountifulnes of their gift but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him Whence I obserue this lesson for vs that when any do relieue vs being in prison pouertie need sicknesse or any other aduersitie we are not so much to reioyce in the gift by which we are relieued but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants and a Christian care to supply our wants Thankfulnes vnto them is beseeming and requisite as before we heard but our speciall care should be to lift vp our eyes vnto the Lord and to reioyce in him For he it is that openeth the bowels of compassion toucheth with a tender commiseration of their poore and needie distressed brethren the hearts of them that are enriched with greater sufficiencie And therefore our Apostle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus so for their loue towards all Saints Col. 1.3.4 We giue thankes to God euen the Father of our Lord Iesus Christ saith the Apostle in the next Epistle since we heard of your faith in Christ Iesus and of your loue towards all Saints And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God 2. Cor. 9.11 God being therefore to be blessed because he openeth the Saints hearts to relieue the necessities of the poore Saints First therefore let me beseech you beloued euen in the bowels of Christ Iesus to giue your poore and distressed brethren cause to reioyce in the Lord greatly for your care ouer them A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore and we are all of vs to reioyce in the Lord greatly for it that he put into their mind such an holy care Put ye now on tender mercie and compassion and let your care likewise be shewed this way by a chearfull giuing towards the reliefe of your poore brethren so much as shal be thought meete for you that the backes and bellies of your poore brethren may blesse you and reioyce in the Lord for you If ye shall find in your selues a willing chearfulnesse this way know that it is the Lord that hath opened your hearts stirred vp the bowels of compassion within you and looke whatsoeuer he giues the Lord shal recompence it into his bosome Prou. 19.17 For so it is written He that hath mercie on the poore lendeth to the Lord and he will recompence him that which he hath giuen But if ye shall grudge to set forward so good a worke and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts and shut vp all bowels of compassion within you and as now the poore crie and ye heare not so the day shall come wherein ye shall crie 21.13 and not be heard For so it is written He that stoppeth his eares at the crying of the poore he shall also crie and not be heard As euery man therfore hath receiued so let him giue and that chearfully 2. Cor. 9.7 For God loueth a chearfull giuer So shall the loines of the poore blesse you so shall they reioyce in the Lord greatly for you and so shall the Lord make all his graces to abound towards you Secondly let me exhort them of the poorer sort to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them It is too too commonly seene in many of you that as ye want the wealth of the world so ye want also the grace of God Ye sit and beg almes and reliefe If ye haue it not ye murmure and grudge oftentimes ye banne and curse if ye haue it some of you take it and go your wayes and there is an end others of you say some formal words from the teeth forward but who is he or where is he that hauing receiued reliefe lifteth vp his eyes vnto the Lord and reioyceth in him for that it hath pleased him to worke in their brethren such a Christian care ouer them Who is he or where is he that being sent away without reliefe lifteth vp his eyes vnto the Lord and prayeth vnto him that it will please him to increase their brethrens care ouer them and to giue them bowels of compassion towards them without murmuring or grudging at them Thus should ye do and then surely the hearts of many that are yet hardened would be opened towards you Learne therefore as to be thankfull towards your brethren for their care ouer you so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you Learne to thinke on him to blesse him to reioyce in him more then any great many of you do Looke not onely to the reliefe which ye receiue but looke vnto the Lord whose worke it is to incline mens hearts to relieue you Thus shall he be well pleased and thus shall he incline men more and more to relieue you LECTVRE LXXXVIII PHILIP 4. Verse 10. Now I reioyce in the Lord greatly that now at the last ye are reuiued againe to care for me wherein notwithstanding ye were carefull but ye lacked oportunitie THe next thing which I noted in these words was the Philippians slacknesse to care for some time for the Apostle For in that he saith I reioyce c. that now at last ye are reuiued c. he implieth that their care had for some time slacked towards him the word here vsed being borrowed from trees which seeming in Winter to be dead flourish againe in the Spring and hauing in it this similitude that as trees which in Winter seeme to be dead and withered flourish and grow greene againe in the Spring so their care which for a time languished and decayed now againe reuiued and quickened in them Whence I obserue this lesson for our learning that euen in the faithfull and dearest children of God loue and charitie and other good graces of Gods Spirit are not alwayes alike orient and eminent not alwayes alike manifest and apparent but sometimes they languish and decay and are as if they were not Gen
though alreadie he haue more then enough Yea if with Ahab he haue a kingdome yet shall not poore Naboth be able to hold his owne by him but his vineyard euen his onely vineyard he must haue and he will haue Many such there are which haue enlarged their desires like hell which can neuer be content with that they haue whatsoeuer they haue Whereupon are murmurings contentions mutinies warres thefts and all vniust dealing and in a word all euill 1. Tim. 6.10 For couetousnes as the Apostle saith is the roote of all euill which while men lust after they erre from the faith and pierce themselues through by many sorrowes We may not therefore be like vnto these but hating couetousnes we must be content with that portion which the Lord hath giuen vs be it more or lesse with that state wherein he hath set vs be it better or worse It he see it good to lift vp our heads when we are low he will and again if he bring vs downe from on high he doth it because he seeth it good Howsoeuer therfore it be with vs let vs be content Mat. 6.32 Your heauenly Father saith our blessed Sauiour knoweth that ye haue need of these things and againe If ye which are euill can giue good gifts vnto your children 7.11 how much more shall your Father which is in heauen giue good gifts to them that aske him Doth our heauenly Father know what we haue need of and wil he giue vs the things which we need If then we need health he will send it if it be good for vs if we need wealth he will send it if it be good for vs if we need libertie he will send it if it be good for vs if we need peace or loue in the world he will giue it if it be good for vs and generally whatsoeuer we need we shall haue if he see it to be good for vs. Let vs not therefore with the couetous worldling neuer thinke we haue enough nor with the mal-contented person alwayes mislike our present state whatsoeuer it is He that openeth his hand and filleth all things liuing with plenteousnes hath enough for vs always in store libertie enough health enough wealth enough c. to reach out vnto vs if he see it good for vs. Let our eyes therefore alwayes waite vpon him and let vs learne in whatsoeuer state we are therewith to be content The second thing which I note is from the confirmation of the Apostles reason where he saith I can be abased c. For in that he saith I can be abased and I can abound be full and hungrie c. he speaketh as well vpon experience in himselfe as he had found that he could doe as vpon a religious knowledge that he should do so So that he had as well felt hunger and want and bin abased as bene full and abounded Whence I obserue that the Lord in bestowing his temporall blessings vpon his children doth not alwayes keepe the same course but some he blesseth with plentie and abundance others he exerciseth with penury and want and vnto others he giueth experience of both Gen. 13.6 Abraham and Lot were so rich in sheepe and cattell and so full of substance that the land could not beare them that they might dwell together Ruth 2.1 Boaz likewise was a man of great power both for vertue authoritie and riches 1. King 10.23 Salomon exceeded in riches all the men that euer were before him or after him And to be silent in the rest of that good conuert Zacheus it is said Luk 19.2 that he was rich Againe the widow was but poore that threw but two mites into the treasurie Mar. 12.42 Luk. 16.20 and yet cast in all that she had euen all her liuing That lazer Lazarus who when he died was caried into Abrahams bosome was a very poore begger Those that wandred vp and downe in sheepe skins and in goate-skins Heb. 11.37 being destitute afflicted and tormented that wandred in wildernesses and mountaines and dens and caues of the earth were no great men it may well be thought in the world Yea our blessed Sauiour saith of himselfe Mat. 8.20 that the foxes had holes and the birds of the heauen had neasts Iob 1.3 but the Sonne of man had not whereon to rest his head And again Iob in his time was the greatest man for substance wealth of all the men of the East and likewise he was as bare and poore and distressed as the diuell by Gods permission could make him Ester 2. 8. It is like that Mordecai and Ester in the land of their captiuitie had no great abundance and plentie for a while but after a while the Lord exalted them both vnto great honour and dignitie where they had all things at their desire Our Apostle saith 1. Cor. 4 11.12 c. both of himselfe and of others that they did both hunger and thirst and were naked and buffetted and had no certaine dwelling place that they laboured working with their owne hands were reuiled persecuted despised and made as the filth of the world and the of scouring of all things and yet what by miracles which he wrought diseases which he healed and soule-conuersions which by his ministery were wrought he was often much honored and many times abounded Thus the Lord ministreth his temporall blessings as he will to some more to some lesse and to the same men at some times more and at some times lesse euen to all and at all times according to the good pleasure of his will In some of his children he will be glorified by their pouertie and want by their crosses and afflictions by their losses and disgraces for in that in these things he giueth them a patient and contented and chearefull mind so that they are not ouercome of these things nor cast downe through heauinesse as the wicked herein God is glorified Againe in some of his children he will be glorified by their wealth and riches by their honour and preferments by their power and authoritie for in that in these things he so tempereth them that they vse them to the glorie of his name and the good of their brethren and not swell thereby nor abuse them as the wicked do herein he is glorified Againe in some of his children he will be glorified both in plentie in want both in honour and in dishonour for in that by these things he so ballanceth them that they runne on an euen course and neither sink too low by the one nor are lifted too high by the other herein also is he glorified Let this then first teach them that abound in wealth and greatnesse these two points first not to disdaine their inferiours in wealth and greatnesse as too meane for them to haue any dealing at all withal For how meane soeuer they be in the worlds account and how destitute of all things soeuer
his owne sake or for the supplie of his want by their liberalitie so neither this his commendation of their liberalitie from the first vnto the last was for his owne sake or that he desired a new gift of them but both the one and the other was for their sakes and that in both he regarded the fruite which might further their reckoning This I take to be the generall purpose of the Apostle in these words Now come we vnto a litle more particular examination of them And ye By this that he saith ye also c. he meaneth that not onely he and the other Churches of Macedonia but they also knew this that he now speaketh what namely that in the beginning of the Gospell that is at my first coming into Macedonia and preaching the Gospell vnto you for he speaketh not simply of the beginning of the Gospell but of the beginning of the Gospell in that countrie of Macedonia whereof Philippi was the chiefe citie Act. 16.12 and the first place that we reade he preached in in that countrey This then saith he ye know that at my first coming and preaching of the Gospell vnto you when I departed from Macedonia that I might preach in other countries also no Church of all the other Churches of Macedonia neither Thessalonica nor Amphipolis nor Apollonia nor any of the rest communicated with me concerning the matter of giuing and receiuing but ye only Where first in that he saith when he departed c. hence some gather that his manner was where first he preached the Gospell to take nothing of them till his departure from them and then to take of them sufficient for his iourney to the next place and for his prouision there till he should depart from them Secondly in that he saith no Church communicated with him concerning the matter of giuing c. his meaning is that whereas he had bestowed on the other Churches spiritual things he had not as had bene meete receiued of them againe temporall things The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out and their receiuings in that when they make their counts there may be a proportion in those things So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion that as he had ministred vnto them spirituall things so they should haue ministred vnto him of their temporall things Thirdly in that he saith but ye onely he commendeth them aboue the rest of the Churches of Macedonia In the next verse when he saith For when I was in Thessalonica he addeth this farther to the commendation of the Philippians for their liberalitie that besides their liberality at his departure from them when he was in Thessalonica the metrapolitan city of Macedonia and they had heard that he hauing passed through Amphipolis and Apollonia and being now in Thessalonica none communicated vnto him they sent vnto him once and againe while he was there to supply his necessitie In the verse following when he saith not that I desire c. his meaning is as he said verse 11. that he speaketh not this he commendeth them not thus because he now or at any other time desired a gift of them so much for his owne sake and for the supply of his owne wants but to signifie the very true cause of his reioycing verse 10. and the very true cause of this his commendation of them he saith but I desire the fruite whereby he signifieth that the principall thing which he regarded in their gifts and liberalitie was the fruite which should follow thereupon to further their reckoning for that the Lord in that day should reckon this to their vantage and accept it for good payment The phrase of speech here vsed is likewise borrowed from the merchants counting booke for as in case of the debt of a great summe of money vnto a merchant the more money that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in Gods booke the more their reckoning was furthered with God who reckoned that to their fruite which they did vnto him So that the cause of his reioycing and commending their liberality principally was because of the fruite which thence redounded vnto them from God who would recompence it in the heauens into their bosomes and accept it in mercie as some acquittance of their debt This I take to be the true meaning of these words And now that we vnderstand the meaning of the Apostle in these words let vs see what profitable notes we may gather hence for our farther vse And ye Philippians In that the Apostle saith that when he departed from Macedonia none of the other Churches of Macedonia but the Philippians onely communicated to his necessitie hence it may seeme might be obserued an example of great ingratitude in those Churches that withheld their temporall things from the Apostle when he had ministred vnto them spirituall things But I dare not altogether so iudge them because of that notable testimonie which our Apostle giueth vnto them in the latter to the Corinthians Where he proposeth their example vnto the Corinthians 2. Cor. 8.1.2.3.4 thereby to stirre them vp to the reliefe of the poore Saints and testifieth that in their most extreme pouerty they were richly liberall that beyond their power they were willing and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints A rare example of great piety and very tender compassion So that I impute their not communicating vnto the Apostles necessity at this time rather vnto forgetfulnes and some want of care for this time which was sometime the fault of the Philippians as we heard before then vnto vngratefulnesse or any such notorious fault The Apostles purpose I take rather to be to commend the Philippians then deepely to censure the other churches In this then that he saith that when he departed from Macedonia no church c. I note the thing for which he commendeth the Philippians aboue the other churches of Macedonia which was the performance of that Christian dutie towards him to minister vnto him temporall things when he had bestowed on them spirituall things Whence I obserue this lesson for vs that where spirituall things are bestowed vpon vs there we should minister temporall things where the Minister teacheth vs with the word there we should make allowance of maintenance vnto him Which point the Apostle proueth at large in the former to the Corinthians and by many arguments as first by an argument taken from Souldiers 1. Cor. 9.7 Who saith the Apostle goeth a warfare any time at his owne cost How much more should they that fight the Lord his battels fight them at the churches cost Secondly by an argument taken from planters
of Vines Who saith the Apostle planteth a vineyard and eateth not of the fruit thereof How much more should they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours Thirdly by an argument taken from them that are occupied about cattell Who saith the Apostle feedeth a flocke and eateth not of the milke of the flocke How much more should they that feede the Lord his flocke with the sincere milke of the word be fed by them with temporall food Fourthly by an argument taken from the testimonie of Moses where he saith 9. Thou shalt not muzzell the mouth of the oxe that treadeth out the corne for that was the fashion in Palestina how much lesse should their mouth be muzled maintenance be denied them that labour in the Lord his husbandrie Fiftly by comparing spirituall things with temporall things 11. If saith he we haue sowen vnto you spirituall things is it a great thing if we reape your carnall things that is things necessarie for the maintenance of this life Sixtly by an argument taken from the allowance of the Priests of the old Law 13. Do ye not know saith the Apostle that they which minister about the holie things 14. eate of the things of the Temple and they which waite at the Altar are partakers of the Altar so also hath the Lord ordained that they which preach the Gospell should liue of the Gospell Thus ye see a large proofe of this point in that one place by many arguments Many other places there are pregnant also to this purpose Galat. 6.6 as when it is said Let him that is taught in the word mâ—ke him that hath taught him partaker of all his goods as also where it is said 1. Tim. 5.17 The Elders that rule well are worthy of double honour especially they which labour in the word and doctrine by which terme of double honour many do vnderstand reuerence and things necessarie for the maintenance of this life The point is so cleare that to doubt of it is to doubt of the truth of the Scriptures which in so many places giue so euident testimony thereunto Which may serue to admonish many of vs of a necessarie duty wherein we vse great slacknes Some of vs can be very well content neither to be taught in the word not to giue any maintenance to the Preachers of the word And these are men altogether senslesse without all feeling of God or godlines in whose hearts the day-starre of righteousnes hath not yet risen that they should know or thirst after the things that belong vnto their peace Others of vs could be better content a great deale to giue something to stay the Ministery of the word that so we might continue in our ignorance and sleepe in our sinnes then to haue the word preached vnto vs. And these are men not sicke but dead in sinne desperately wicked and vnto euery good worke reprobate Others of vs can be content to hearken to them that labour in the word and doctrine and that they should preach often but care not how little to heare of allowance toward their maintenance If they speake of the Ministers duty of the assiduitie and diligence which they ought to vse of the necessitie that lieth vpon them to preach the Gospel of the woe that is vnto them if they do not preach the Gospel we like them well and commend them much But if they speake of their owne maintenance of their allowance due on our parts vnto them what say we then Then forsooth they tell their owne tales they preach for themselues Math. 10.8 Nay we can dispute very wel against them out of the Scriptures in this point and tell them that freely they haue receiued and freely they must giue 2. Thess 3.8 and that Paul laboured with his owne hands because he would not be chargeable to them whom he taught But see how herein we deceiue our selues He that saith Freely ye haue receiued freely giue doth he not immediately after say that the workeman is worthie of his meate What then doth our blessed Sauiour crosse himselfe God forbid And yet either we must say so or else that the former words make nothing against the maintenance of Ministers especially the latter words being both so plaine in themselues and likewise alledged by the Apostle for the Ministers maintenance 1. Tim 5.18 For the meaning then of those words first I say that they are to be vnderstood of working miracles which gift as the Lord freely bestowed on his Apostles and Disciples for a time for the better gaining of men vnto the faith so he would haue them freely shewed forth vpon men that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprousie so whatsoeuer sickenesse they should heale whatsoeuer miracles they should worke they should not be wrought to take any thing for it Secondly if any man shall contend that the words are to be vnderstood of the Lords worke generally that as freely they haue receiued the grace so freely they do the worke then I expound the words by that of the Apostle Peter that they are to feede the flocke of God which dependeth on them 1. Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie minde Surely it is no way the meaning of those words that they that labour in that holy worke should be debarred of wages for their labour Neither doth the example of the Apostle labouring with his owne hands at all make against the maintenance of the Ministerie by the Church First he professeth that he wrought with his hands not for that he ought so to do for he proueth that they ought to haue ministred vnto him but that they might haue no exception against him Secondly the example of the Apostle herein is no way to presse vs for that he needed not as we to attend vnto reading but being immediately taught of God and furnished with all knowledge in the third heauen he was able at all times to teach the way of God perfectly though he wrought with labour and trauell night and day But we cannot intend manuarie matters and do the duties of our calling Our duty is to attend vnto reading to exhortation 1. Tim. 4.13 and to doctrine and the Church is to minister vnto vs necessary maintenance How cunningly therefore soeuer we thinke we can dispute against the maintenance of the Minister by the Church yet do we but deceiue our selues therein This is true generally that whatsoeuer we say or dispute we will giue as little to his maintenance as may be we will withhold from him as much as we can we thinke that wel gotten that is saued from them and we thinke euerie little too much that they haue Beloued I haue no cause but to perswade my selfe better things of many of you Onely
Paul I note that it was Paules necessitie which the Philippians sent once againe to relieue Whence I obserue that euen the best Ministers of the Gospel of Christ Iesus are sometimes vrged and pressed with necessitie In Paul indeed it was lesse maruell both because that was the infancie of the church and for that he alwaies went about either planting or stablishing the Churches and setled himselfe in no certaine place But now that the Church is stablished and the Ministerie settled that now sometimes the very best should be pressed with necessitie I know not well what to say to it It is certainely one of the shames and discredites of our Clergie that in many places the worthiest labourers want and the veriest loyterers abound Some lights of the church haue either nothing or as litle as litle may be againe some others that either cannot or will not do any good in the Church at all haue liuing vpon liuing dignitie vpon dignitie heaped vpon them Ye see the note which I should prosecute but time will not giue me leaue LECTVRE XCII PHILIP 4. Verse 17. Not that I desire a gift but I desire the fruite which may further your reckoning 18. Now I haue receiued all c. NOt that I desire a gift c. In these words the Apostle signifieth the very true cause of that his ioy in the Lord whereof he spake before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before For as before he signified in verse 11. that the principall cause of his reioycing was not because of his want because his want was supplied by their liberalitie so now he signifieth that the principall commendation of their liberalitie was not for that he desired a new gift of them as some thereby might haply imagine but the principall thing which he regarded both in the one and in the other the principall cause both of his reioycing in the Lord for their care for him and of his commendation of their liberalitie both first and last towards him was the fruite which followed thereupon to further their reckoning in that day of the great account But I desire c. The phrase of speech here vsed is borrowed from the Merchants counting-bookes for as in case of the debt of a great summe of money to a Merchant the more mony that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle hereby signifieth that the more of their charitable workes towards him were noted as it were in Gods booke the more their reckoning was furthered with God who in the great account should reckon that to their fruite aduantage which they had done to him What was then the things which the Apostle principally desired euen more then their gifts though he needed them It was the fruite of their liberalitie that they might reape the fruite thereof with God And what was the fruite of their liberality Namely the furthering of their reckoning with God in that day when they should giue accounts of that they had done in their flesh whether it were good or euill for the Apostle knew that this fruite should follow their liberalitie towards him that thereby their reckoning should be furthered with God who would reckon that vpon their head to their vantage that they had done to him And this was it which principally caused the Apostle to ioy in their gifts and liberality Thus much for the opening of the meaning of these words Now let vs see what obseruations we may gather hence whereof to make some farther vse for our selues Not that I desire a gift The first thing which here I note is the Apostles diligent care to cleare things as he goes In verse 10. of this Chapter the Apostle signified his great reioycing in the Lord for the Philippians great care for him shewed by the things which they sent him by their minister Epaphroditus Whereupon lest it should be thought that before he receiued their gift he had bene cast downe through heauinesse or were not able to endure his want he cleares himselfe of all suspicion of any such abiect mind and tells them in the next verse that he spake not because of want that is that he reioyced not so much because his want was supplied by their liberality but there was another matter in it Againe in ver 11.12 he signified that he could be content with whatsoeuer state he were in that he knew how to be abased and how to abound that he was instructed both to be full and to be hungrie to abound and to haue want Whereupon lest he should seeme to haue boasted himselfe too much of himselfe as if by his owne power and strength he had bene able to do all those things he cleares himselfe of all such arrogant presuming of his owne strength and tells them verse 13. that he is able to do all those things but how by his owne power and strength No but through Christ which strengthened him Againe the Apostle hauing said that through Christ which strengthened him he could endure want and he could be content whether he were full or hungrie hereupon it might be thought that he made small account of their benefit and could as well haue bene without it as with it He therefore cleares this point also and tels them that notwithstanding he could do all things through Christ yet they had well done to communicate to his affliction Againe in verses 15.16 he highly commended the Philippians for their great liberality towards him euen from the first vnto the last and preferreth them before all other Churches of Macedonia Whereupon lest he should seeme to affect a new benefit to desire a new gift he cleares himselfe of any such desire and tels them plainly that he doth not so commend them for that he desireth a gift of them Thus sometimes to cleare the truth of doctrine sometimes to free himselfe from vniust suspitions alwaies to rectifie them that they do not misconceiue of things euermore he cleares matters as he goes Whence I obserue a good lesson for the Minister of the Gospel of Christ Iesus which is that he giue all diligence in his teaching so to cleare things as he goes as that his people may not misconceiue any thing either touching the truth or touching himselfe He is to be iealous of both euen with a godly iealousie of the truth that no speech of his may cause them to erre touching the truth that he speake not any thing against the truth but for the truth that in all simplicitie and plainnesse he deliuer the truth or if at any time he speake something which may be mistaken yet he so cleare it before he leaue it as that there neede to be no doubt of it Of himselfe that no speech slip him nor any action passe him whereby he may be noted of impatience or pride or contempt or couetousnesse or
the bodie or for the soule goods of the Church or other goods that we are trusted withall to dispence and dispose it is required of vs that we be faithfull euen so faithfull that if neede be they whom it doth concerne may safely giue vs their testimonie thereof A good lesson for men of all sorts to learne for Prince and subiect that for their faithfulnesse each to other each may receiue of other this testimonie I haue receiued all loyaltie I haue receiued all right of soueraignty For Pastor and people that for their faithfulnesse each to other each may haue of other this testimony I haue receiued all wholesome instruction from you I haue receiued all duties cheerefully from you For maister and seruant that for their faithfulnes each to other each may haue of other this testimony I haue receiued all faithfull seruice from you I haue receiued all that is iust and equall from you But haue those or other like learned this lesson I will particularly instance onely in one sort of men whose example best fitteth with this we haue in hand Patrons of Ecclesiasticall liuings haue the patronage and donation of liuings committed vnto them The churches of seuerall places haue committed that trust vnto them to conferre them wholly vpon men willing and fit to discharge a good duty in them But vse they the like faithfulnesse herein that Epaphroditus did with Paul Do they giue all that is allotted vnto him vnto their Clerke whom they present Doth the Minister receiue all that the Church assigned him from his Patron Nay I feare me not many Ministers can say I haue receiued all that the church gaue me by my Patron Many may say I haue receiued by my Patron some part of that which the Church allotted vnto me perhaps the one halfe perhaps the fourth part perhaps the tenth perhaps the twentieth part but all cannot say I haue receiued all But let such vnfaithfull Patrons as thus neglect to discharge the trust reposed in them feare that they shall neuer enter into their Maisters ioy It is for the good and faithfull seruant to enter into his Maisters ioy but the bad and vnfaithfull seruant shall not enter thereinto As for vs beloued let vs looke on the example of Epaphroditus and as he did so let vs labour in all things faithfully to discharge whatsoeuer trust is reposed in vs that as Paul did vnto him so others may giue vnto vs if neede be their testimony of our faithfulnesse If we haue any of the Churches goods in our hands any orphans goods in our hands any reliefe by any contribution for any maintenance of any of Gods poore Saints in our hands or any such like trust be committed vnto vs let vs vse all faithfulnesse therein that euen they whom our faithfulnesse doth concerne may giue vs that testimony that they haue receiued all that should any way accrew vnto them But as for the sinne of vnfaithfulnesse touching any trust reposed in any of vs let it not be once heard of amongst vs as it becommeth Saints that we may defie all the world to their faces that shall in the malice of their heart seeke to fasten any such note vpon vs. Let vs with Dauid hate the sinnes of vnfaithfulnesse and let no such cleaue vnto vs let vs euerie man vse faithfulnesse in whatsoeuer trust is committed to him and let vs assure our selues of this that as the Lord was with Abrahams seruant to blesse him for his faithfull seruice vnto his maister Abraham so will he be with vs to blesse vs in all our wayes and in all that we put our hands vnto The second thing which I note is the Apostles great contentment with a little An euident token whereof is this that he saith I haue plentie and am filled For wherewith was he filled With that which came from the Philippians and which he receiued by Epaphroditus which it may be supplied his present wants and somewhat more Yet hauing receiued this which it is very likely was no great matter he saith I haue plentie and I am filled Whence I obserue a certaine note of good contentment in the true Christian If with that small or great store wherwith the Lord in mercy hath blessed him he rest so satisfied that he can say I haue plentie and I am filled it is an argument of his Christian contentment and an argument that he is truly rich indeede For who more rich then he that is best content or who better content then he that is so satisfied with that he hath as that he saith I haue plentie and I am filled If a man shall aske the couetous rich man whether he haue plentie and be filled his continuall carking and caring scraping and scratching together all that euer he can will speake for him and say that he is not full If a man shall aske the rich vsurer whether he be full and haue plenty his continuall eating and deuouring of men by his wicked and vngodly vsurie will speake for him and say that he is not full If a man shall aske the cruell oppressor and extortioner whether he be full and haue plentie his continuall grinding of the faces of the poore and wringing from his brethren whatsoeuer he can will speake for him and say that he is not full It is not great wealth and store that alwayes fills a man but the more a man hath the more oftentimes he craueth and the more cause he hath to thinke himselfe filled the lesse he thinketh himselfe filled and therefore to be filled stickes not at vsurie oppression extortion bribery or any vnlawfull and vngodly meanes and yet neuer is filled because neuer content with that he hath Will ye then know beloued who they are that are content with that they haue will ye haue an euident token of great contentment in a good Christian Marke where ye heare these speeches I haue enough I thanke God I haue plenty I am filled I am as rich as the Emperour for he hath but enough and so haue I. It may be that they that thus speake haue not the greatest wealth in the world it may be that they haue but as we say from hand to mouth or little more yet these are the speeches of them that are content with that they haue which minde not earthly things but haue their conuersation in heauen Learne therefore to skill of mens contentment in their desires by the words of their mouth and looke by what token ye iudge of other mens contentment let others also by the like tokens in you iudge likewise of your contentment None more like to be free from vngodly desires and attempts by vngodly meanes to be rich then they that are content with that they haue neither any more like to be content with that they haue then they that are so satisfied with that they haue as that they thinke and say I haue plenty I am filled As therefore we desire to seeme content with that
when we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill Let vs therefore make vs friends of the vnrighteous mammon let vs lay vp for our selues treasure in heauen whither neither rust nor moth corrupteth and where theeues do not breake through nor steale And this shall we do if as God hath blessed vs we giue vnto the poore and take pity compassion on the fatherlesse and afflicted LECTVRE XCIV PHILIP 4. Verse 19. And my God shall fulfill all your necessities through his riches with glorie in Christ Iesus ANd my God shall c. The Apostles commendation of the Philippians liberalitie we haue heard which was this First that in it selfe it was such as that after he had receiued it he had plentie and was filled Secondly that it was a sweete smelling odour a sacrifice acceptable and pleasant vnto God Now vnto this commendation the Apostle addeth a promise of recompence of reward for their liberalitie and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 19. where the promise is first I note the Author of the recompence promised which is God whom the Apostle in great strength of faith calleth his God both for his owne comfort and for the Philippians encouragement Secondly I note what recompence is promised which is that his God shall fulfill all their necessities wherein he alludeth to that he had said in the former verse that as he was filled by them all his necessities supplied through their liberalitie so his God should fulfill all their necessities and supply all their wants Thirdly I note the possibilitie of making this recompence which appeareth to be easie because God is rich My God shall fulfill all your necessities through his riches Fourthly I note the fulnesse of the recompence promised vnto their liberalitie in that it is said that he shall fulfill all their necessities through his riches with glorie all with glorie that is so plentifully and abundantly and gloriously that it shall be to the glorie of his name Lastly I note the cause wherefore or the meanes wherby such recompence shall be made which is Christ Iesus in whom and for whom and through whom we haue and receiue both all the promises and all the blessings for this life and for that that is to come My God shall fulfill c. with glorie in Christ Iesus The summe then of these words is this as if he had thus said As I haue plentie and am filled by you so that all my wants are supplyed so my God that helpeth me and comforteth me in all my troubles my God that seeth and regardeth your mercies towards me shall for a full recompence of reward fulfill all your necessities and supply all your wants through his riches plentifully to the glorie of his name not for the merit of your worke but in and for Iesus Christ in whom and for whom you and your workes are accepted This I take to be the meaning of these words Now let vs see what notes we may gather hence for our farther instruction The first thing which here I note is that the Apostle saith My God c. which is not spoken by way of excluding them as if he were not their God also but partly out of the powerfull might of his sauing faith partly to comfort himselfe in the middest of all his troubles partly to note his vpholding stay in all his troubles and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God For so it will appeare if the speech be well obserued that such neare application hath alwaies such signification So Dauid The Lord is my rocke and my fortresse Psal 18.2 and he that deliuereth me my God and my strength my shield the horne of my saluation and my refuge So Esay O Lord thou art my God Esay 25.1 Mat. 27.48 I will exalt thee and I will praise thy name So our blessed Sauiour My God my God why hast thou forsaken me In which and many other like places where the Prophets and Apostles and our blessed Sauiour do vse these particular speeches of My Lord my God and the like they do not vse them as thereby singling out vnto themselues a peculiar God but in some such like respect as before was mentioned to wit either through the great strength of their faith or for their comfort in their troubles or to note their vpholding stay in their afflictions or else to imply the communication vnto Gods Saints to be a communication vnto God Whence I obserue that such speeches are no note of singularitie no speeches to be either scorned or reproued in them that vse them with reuerence in feare Which I obserue because of them that vpon the hearing of such speeches are straight way readie to brand him that vseth them with some new name of Puritane or Precisian or the like and in scorne to aske him who is his God who is his Lord and whether he haue any peculiar God which is not our God and our Lord. Of whom I aske againe whether the Prophets and Apostles and our blessed Sauiour which vsed these speeches were Puritanes or Precisians or the like If they were why is it obiected vnto any man that he is if they notwithstanding these speeches were not why vpon the like speeches is any man iudged to be Shall any man aske of any of them who is his God or who is his Lord or whether he haue any peculiar God Why should then any such question vpon the like occasion be made It may very well be that they who now aske such questions if Paul were now liuing and now spake or wrote thus would aske him the like questions Wherein learne a notable policie of the Diuell He seeth the great stay and the great comfort that the child of God hath when he comes so farre as that with boldnesse and confidence he can say my God and my Lord. He seeth that whatsoeuer troubles do presse vs whatsoeuer scorners do blow vpon vs howsoeuer he seeke continually like a roaring Lion to deuoure vs yet nothing can cast vs downe if through the powerfull might of a sauing faith we can say my God and my Lord. He seeth that to come so neare vnto God as to call him my God and my Lord is to depart too farre from him And therefore he laboureth against this boldnesse and confidence and neare approch and to this purpose hath deuised to brand them with odious names that shall at any time so speake Neither yet doth my speech tend to perswade the ordinary vse of those speeches my God and my Lord. For our blessed Sauiour hath taught vs to pray Our Father which art in heauen and I know that our most vsuall speeches of our Lord and our God are most holy and most Christian
promised life and saluation vnto all that beleeue in his name hath he promised deliuerance out of troubles vnto those that loue feare him hath he promised to fulfill all their necessities that shew mercie to the poore Here is the comfort that not one of these promises shall faile for euer because they are all made in Christ Iesus in whom he loueth vs for euer and therefore keepeth his promises made in him vnto vs for euer Let vs not therefore faile of what he requireth of vs and assuredly he will not faile of whatsoeuer he hath promised vs. Thirdly hence learne that the promises made of God belong onely vnto them that are in Christ Iesus The proofe whereof is this because the promises made of God are onely made in Christ Iesus so that vntill such time as we be graffed in Christ Iesus and made one with him we are meere strangers from the couenants of promise and quite aliants from the commonwealth of Israel Holy things are not for dogs nor pearles for swine nor the childrens bread for whelpes his faithfull oath is vnto Abraham and his seede and his holy promises vnto them that be at peace with him And who are at peace with him but they that are in Christ Iesus his Sonne by whom we are reconciled vnto him In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus Worldly blessings they may haue and that in abundance Mat. 5.45 For he maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust But the sure promises of grace and glory are vnto Iacob his people and to Israel his inheritance Will we therefore take comfort in his promises The Spirit must witnesse vnto our spirit that we are in Christ Iesus Will we lay hold on the promises as belonging vnto vs So we may if in the assurance of our soules we can crie Abba Father And therefore as we loue and long to be partakers of the promises so let vs in all things grow vp into him which is the head that is Christ Let vs be mercifull as our heauenly Father is mercifull and let vs do good vnto all but especially vnto them that are of the houshold of faith If we communicate vnto the necessities of the Saints the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus This promise is sure because made in Christ Iesus and belongeth vnto vs if we be in Christ Iesus and walke worthy of Christ Iesus abounding in this and euery good worke vntill the day of Christ Iesus Now one word of that wherewith the Apostle concludeth his Epistle saying Vnto God euen the Father c. Vnto God c. In these words the Apostle concludeth the Epistle with praise and thanksgiuing vnto the Lord. Where first I note that now he saith our God Before he said my God now our God So that howsoeuer more scruple be made about the one then the other yet ye see there is warrant for both to vse this or that speech as the occasions are Secondly I note that the Apostle saith our Father Not any but Christ alone saith my Father He when he speaketh of himselfe saith my Father when he speaketh of vs saith your Father as that place witnesseth where he saith Ioh. 20.17 I ascend vnto my Father and your Father and to my God and your God He can onely say my Father because he alone is his Sonne by eternall generation we onely can say our father because we are onely his sonnes by Adoption through Christ Iesus and regeneration by his Spirit Thirdly I note that here he is called our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall our Father in respect of eternall blessings Now vnto God euen our Father for both euen for all be praise for euermore that is throughout all ages from generation to generation that as his mercies endure for euer so his name may be blessed and praised for euer Whence I obserue that alwaies in all things God euen our Father is to be praised write we or speake we remember we or mention we temporall blessings or spirituall graces still he is to be praised And the reason is For of him and through him and for him are all things In all things therefore let vs glorifie God through Iesus Christ let vs alwaies haue that song in our mouthes Apoc. 7.12 Praise and glorie and thanks and honour and power and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his doing and the continuance of this worke is his doing Vnto him therefore euen God our Father be praise for euermore Amen LECTVRE XCV PHILIP 4. Verse 20. Vnto God euen our Father be praise for euermore Salute all the Saints in Christ Iesus The brethren which are with me c. NOthing being needful to be spoken touching the coherence of these words with the former for the better vnderstanding of these I will also omit the repetition of what was spoken the last day and trust vnto your faithfull remembrance the rather for that my desire is at this time to conclud my obseruations vpon this conclusion of the Apostle In these words therefore now read we haue the conclusion of this whole Epistle Where first he concludeth the Epistle with praise and thanksgiuing vnto the Lord. Secondly he addeth as his manner is certaine salutations First for conclusion of the Epistle he saith Vnto God euen our Father c. or vnto our God and our Father referring our vnto both as vsually it is wont Where first I note vnto whom all praise is due euen vnto God our Father our God and our Father And here by the way first I note that the Apostle saith Vnto our God In the former verse he said my God now he saith our God So that howsoeuer more scruple be made about the one then about the other speech the one being vsed and approued by all the other being scorned and reproued by many yet ye see there is warrant for both and as the occasions are so we may vse this or that speech vnles we will take vpon vs either to censure the Apostle for vsing as well the one as the other or thinke that the Apostles example may not be our warrant to vse as well the one as the other It is as I told you the last day the policie of the Diuell to the end that he may stay men from this boldnesse and confidence and neare approch vnto God as to
ten for one that neuer praise the Lord for his mercies May not the Lord now take vp the complaint of Malachie and say A sonne honoreth his father and a seruant his maister If I then be a Father where is mine honour And if I be a Maister where is my feare May he not say An holy nation worshippeth their God and good children honour their father If I then be your God where is my worship If I be your Father where is mine honour I doubt not but there are who with the Prophet say Thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But is it one of ten Nay might we not go into a citie and with Abraham beginne at fiftie and come downe to ten and yet not finde ten such there We haue certaine words of course which we vse as to say God be blessed God be praised I thanke God I praise God but commonly they come but from the lippes It is not with vs as it was with Marie that we can say My soule doth magnifie the Lord Luke 1.46 and my spirit reioyceth in God my Sauiour For though we blesse God with our mouthes yet do we dishonour him in the wayes of our liues If ye say with them in Malachie Mal. 1.9 Wherein haue we despised thy name wherein haue we dishonoured our God I tell you in that ye haue profaned his holy Sabboths And if ye say vnto me Wherein haue we profaned them I tell you out of the Prophet In that therein ye haue done your owne wil and not the wil of the Lord For not to speake of your absenting of your selues some of you from your Churches on that day when ye should come thither as it were to his Schoole there to heare his voice to learne his most holie will and to be instructed in the things that belong vnto our peace not to speake of your fruitlesse and vnnecessarie talking on that day in your houses or at your doores or as ye walke abroad when ye should either meditate with your selues or conferre with others of the things that ye haue heard at the Church out of the word not to speake of your running vp and downe with your wares of your selling of your wares euen in open shop and of doing the workes of your calling on the Sabboth day when ye should be either preparing your selues in all holie reuerence to the hearing of the word or else be present in the congregation at the hearing of the word or else be meditating or conferring of the things that ye haue heard not I say to speake of these and many such like things whereby the Lord his Sabboths are profaned in that your owne wil is onely done and the Lord his wil neglected what wil ye say vnto piping and dancing and drinking and lording and ladying and may-gaming on that day Is this the Lord his will or is it your owne will Nay is it not to oppose your selues against his will He requires of you on that day to do his will and not your owne will but ye do your owne will and not his will Can ye pleade ignorance in this behalfe Nay ye haue bin taught what is his will for this day and that this is not his will but as much repugnant to his will almost as can be And therefore is your sinne the greater because being taught in these things ye haue refused to hearken and to obey and chosen rather to follow the wayes of your owne heart O but ye tooke onelie the euening vnto these delights Yea but the euening is a part of the Lords day wherein he looketh to be serued as well as ye looke to be serued by your seruants on the working daies in the euening The whole day is to be consecrated vnto the Lord so that that whole day we ought to employ either in an holie preparation to his seruice or in hearing or reading or meditating or conferring of the holie word of God and not otherwise What no honest recreations and delights lawfull on that day First these whereof we now speake are not such but vnhonest and vngodly Secondly for those that are such it is doubted whether they be lawfull on that day For if worldly but necessarie duties be forbidden when we should attend on the Lords worke because we cannot be wholly occupied in both much more things which seeme but for pleasure are then to be abandoned Beloued being occasioned at this time to speake of our dishonouring of God whom we ought to praise and honour alwayes and in all things I haue instanced onely in this one point of our dishonouring of God both because the profanation of the Sabboth is one of the greatest dishonours of God and one wherein we too too much and too too grossely offend Nehe. 13.18 Did not your fathers said Nehemiah to the rulers of Iudah breake the Sabboth and our God brought all this plague vpon vs and vpon this citie yet ye increase the wrath vpon Israel by breaking the Sabboth Consider your owne waies in your hearts and be thinke your selues well whether amongst other our sins the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vppon Israel by breaking his Sabboth Marke well what I say and the Lord giue you a right vnderstanding in all things The Lord is alwayes and in all things to be honoured and praised Let vs not in this or any other thing dishonour his holy Name Let vs in all things glorifie God through Iesus Christ and let vs alwayes haue that Song in our mouthes Praise and glorie and honour and thankes and power Apoc. 7.12 and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise God euen our Father for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his worke and the continuance of it is his worke vnto him therefore euen God our Father be praise for euermore Amen Salute all the Saints c. Now in the end of this Epistle the Apostle addeth salutations from himselfe and others vnto the Philippians which manner also he vseth almost in the end of all his Epistles And first he remembreth his owne salutations vnto them saying Salute all the Saints c. Secondly he remembreth the salutations of his brethren and fellow labourers in the Gospell vnto them saying The brethren c. Thirdly he remembreth the salutations of all the rest of the Saints that were at Rome vnto them saying All the Saints c. Lastly he shutteth vp all and sealeth as it were his letter with that vsuall prayer which he vseth both in the beginning and in the end of all
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
God submit themselues vnto his will who will dislodge them when it seemeth best to his godly wisdome and in the meane time let them this know and therein comfort themselues that howsoeuer their fight bee long and great yet that the Lord hath so done with their enemies as Iudah dealt with Adonibezek Judg. 1.6 euen cut off the thumbes of their hands and feet that is so abated their power and broken their strength that though they continually assault them yet can they neuer preuaile against them This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come but rather to lesson vs in this that when our glasse is runne and our time appointed of the Lord come we should not then be vnwilling to lay downe our liues but rather bee then glad and reioyce that our warfare is at an end and that wee shall be ioyned with our head Christ Iesus A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect rather to triumph ouer our enemies then to liue still at the staues end with them rather to raigne with Christ in the valley of blessing where there is peace and ioy and life for euermore then to fight vnder Christ in the valley of teares where hee shall beare away many strokes though not any deadly wounds because his life is hid with Christ in God What then should bee the cause why wee should not most willingly lay downe our liues in the time of death Surely in my iudgement it is because in the time of our health wee minde too much earthly things and set our affections too little on the things that are aboue For if in the time of our health our conuersation were in heauen as it should bee wee would most patiently and willingly looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie and when death approched we would cry with the Apostle Come Lord Iesus come quickly To conclude this point therefore when our time appointed of the Lord comes let vs willingly lay downe our liues and let vs be glad and reioyce that our warfare is at an end And to the end that in the time of death we may do so let our conuersation in the meane time in the time of health be in heauen let vs set our affections on the things that are aboue and not on the things which are on the earth For he longed after all you c. In these words the Apostle setteth downe the cause why he now presently sent Epaphroditus vnto the Philippians and did not stay him till either Timothie or himselfe should come vnto them The cause was as appeareth by the Apostle because Epaphroditus greatly longed it is not said after his owne people and them of his owne familie but because he longed after the Church at Philippi neither so onely but after all the Church at Philippi neither did he onely long after them all but so he longed that he was full of heauinesse till he might come vnto them And why did he so long after them that he was full of heauinesse till he might come vnto them The Apostle saith because the Philippians had heard of his sicknesse Epaphroditus then longed after all the Church at Philippi and was full of heauinesse till he might come vnto them and therefore the Apostle sent him presently vnto them and againe Epaphroditus knew that the Philippians had heard of his sicknes and therefore he longed after them all and was full of heauinesse till he might come vnto them To knit vp then both the causes in one and to gather the summe of all the cause why the Apostle sent Epaphroditus now presently vnto them was because Epaphroditus hauing heard that the Philippians knew of his sicknesse longed greatly after them all and was full of heauinesse till he might come vnto them and comfort them ouer his sicknesse lest they should be swallowed vp of too much griefe for both Pauls bands and his sicknes Here then I note what mutuall loue and affection there should be betweene the Pastor and his people euen the like that was betweene Epaphroditus and his people of Philippi The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart and againe the peoples trouble of minde or affliction of bodie should be the Pastors anguish of soule and vexation of spirit So it was betweene Epaphroditus and his Church at Philippi as here we see and so it was betweene Paul and all the Churches at least on his part as himselfe witnesseth saying that such was his care of all the Churches 2 Cor. 11.29 that if any were weake he was also weake and if any were offended he also burned And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day But such examples are not euery where with vs nay in too many places with vs the Pastor cares not if he may haue their fleece though hee neuer see or heare of his people and flocke and againe in too many places the people care not if they may haue their forth in their owne delights and desires though they neuer see or heare of their Pastor Yea so farre are they from this sympathie and mutuall loue and affection one towards another that so the one may haue his profit and the other their pleasure they are not much touched without any further respect either of other Well it should not be so but the ioy of the one should be the ioy of the other and the griefe of the one should be the griefe of the other Now here happily it may be demanded why either Epaphroditus or the Philippians should be so full of heauinesse and take the matter so much to heart seeing his sicknes which was the cause of all this heauinesse came vnto him by the will of God and his gracious prouidence Whereunto in one word I answer that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another not any argument of their ignorance or doubt of Gods prouidence in his sicknesse Our Sauiour Christ as we read groned in the spirit and was troubled in himselfe Joh. 11.33 and wept for the death of Lazarus This shewed his great loue of Lazarus as the Iewes very well gathered saying behold how he loued him 36. but will any man gather hence that he knew not or doubted of Gods prouidence in his death Nay himselfe plainely said in the beginning of that chapter that that sicknes was not vnto death but for the glory of God that the sonne of God might be glorified thereby So that albeit he knew that his death was by Gods prouidence God so prouiding that his Sonne might thereby be glorified yet such was his loue towards him that
dwelleth the loue of God in him As if the Apostle should haue said Whatsoeuer shew this man makes the loue of God dwels not in him neither he loueth God nor God loueth him Men and brethren what should more stirre you vp vnto this holy worke of releeuing of Gods poore Saints a thing so needfull now to be vrged and pressed what I say should more stirre you vp vnto it then this which hath already beene said It is a worke of Christ which Christ commandeth which hee loueth and liketh which Christ highly rewardeth and vnmercifulnesse to the poore he hateth and detesteth As euery man therefore wisheth in his heart so let him giue vnto the poore Saints not grudgingly or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 If it be a worke of Christ it well beseemeth thee if thou be a Christian if he haue commanded it it stands thee vpon to obey it if he loue and like it thou hast great cause to moue thee to it if for his mercies sake he reward it thou hast great reason to be occupied in it and if he so hate the neglect of it it behoueth thee not to be negligent in it As therefore euery man hath receiued of the Lord so let him be ready to giue according to that he hath Hee that hath mercy on the poore Pro. 19.17 lendeth vnto the Lord and the Lord will recompence him that which hee hath giuen And blessed is hee saith Dauid Psal 41.1 that considereth the poore and needie the Lord shall deliuer him in the time of trouble Consider what I say and the Lord giue you a â—ight vnderstanding in all things and fill your hearts full of all knowledge that yee may abound in euery good vnto the glory of God the Father to whom with the Sonne and the holy Ghost c. Laus omnis soli Deo THE THIRD CHAPTER LECTVRE XLVIII PHILIP 3. Vers 1.2 Moreouer my brethren reioyce in the Lord. It grieueth me not to write the same things vnto you and for you it is a sure c. THe holy Apostle hauing in the first chapter of this Epistle first signified his good minde towards the Philippians by retaining them in perfect memorie by his longing after them all from the very heart roote in Iesus Christ and by his praying for them and hauing afterward exhorted them that they should not shrinke for his imprisonment because thereby the Gospell was confirmed and not diminished In the second Chapter as we haue heard he first exhorted them vnto humility that putting apart all contention and vaine glory they would haue euen the same minde that was in Christ Iesus who being God humbled himselfe to be man and became obedient to the death euen the death of the Crosse and was therefore highly exalted c. 2. Hauing grounded certaine exhortations vpon that example of Christ his humilitie and obedience as 1. That they would runne forward in that race of righteousnesse wherein God had freely placed them through Iesus Christ making an end of their saluation with feare and trembling and then that they would doe all things with their neighbours without murmuring and reasonings that they might be blamelesse and pure and the sonnes of God c. The Apostle I say hauing grounded these exhortations vpon that example of Christ his humilitie and obedience 2. For their comfort and confirmation against certaine false Apostles crept in amongst them hee both promised to send Timothy shortly vnto them and likewise that himselfe would shortly after that come vnto them and besides sent their Minister Epaphroditus presently vnto them Now in this 3. Chapter the Apostle instructeth the Philippians in the things wherein the false Apostles laboured to seduce them and so armeth the Philippians against them till his comming vnto them by confuting that false doctrine which they deliuered The doctrine which the false Apostles deliuered was that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie vnto iustification and saluation Which doctrine the Apostle doth at large confute in the Epistle to the Galathians because they had suffered themselues to be seduced and bewitched by it But here because the Philippians had manfully withstood it and giuen it no place amongst them the Apostle very briefly confuteth it and proueth that our righteousnesse is onely by Christ and faith in his name not at all by the works of the Law The principall parts of this Chapâ—er are three 1. He exhorteth them to beware of false Teachers verse 2. and instructeth them in that truth which the false Apostles gainesay vers 3. 2. The Apostle proposeth himselfe as an imbracer of that truth touching mans righteousnesse which they were to embrace à vers 4. ad 15. Lastly hee exhorteth them to embrace and hold fast the same truth with him and to walke as they haue him for an ensample from vers 15. to the end of the Chapter Now before he come to the handling of any of these principall parts 1. He setteth downe this exhortation reioyce in the Lord as a conclusion of that which went before as a ground of that which followeth 2. He excuseth hâ—mselfe for writing now the same things by epistle which before he had taught them by word of mouth That the exhortation is set downe partly by way of conclusion of that which he had spoken before may appeare by the entrance vnto it in that he saith Moreouer c. For it is as if the Apostle had thus said hitherto ye haue been full of heauines partly for my bonds and imprisonment Phil. 1.12.14 partly for Epaphroditus your minister his sicknes Now for my bonds they â—s I haue told you haue turned rather to the furthering of the Gospell inasmuch as many of the brethren in the Lord are boldned through my bonds to speake the word and now so it is that I am in good hope shortly to be deliuered from my bonds and to come vnto you Again for Epaphroditus God hath had mercy vpon him and now he is returned vnto you in good and perfect health What therefore now remaineth my brethren but that ye be glad and reioyce in the Lord in the Lord I say whom before I haue described vnto you in that Lord who being in the forme of God thought it no robberie to be equall with God yet made himselfe of no reputation and tooke on him the forme of a seruant c. Reioyce for that there is no other cause but that ye should reioyce but reioice in the Lord who became man for you died for your sinnes rose againe for your iustification setteth at the right hand of God to make request for you vnto whom euery knee in that day shall bowe and confesse that he is the Lord reioyce in him Againe it is partly set downe as a ground of that which followeth as if the Apostle should thus haue said I haue already as in a glasse
presented vnto your view the great mysterie of godlinesse euen God manifested in the flesh iustified in the spirit 1 Tim. 3.16 seene of Angels preached vnto the Gentiles belieued on in the world and receiued vp into glory He it is and he alone it is that is made of God vnto you wisedome and righteousnesse and sanctification and redemption that hee that reioyceth might reioyce in him Reioyce therefore in him and beware of such as teach you to reioyce in any thing but in him Thus ye see how this exhortation is partly a conclusion of that which went before and partly a ground and foundation of that which followeth The excuse which followeth is to meete with that conceit which the Philippians happily might haue vpon his often admonition First by word and now by writing to beware of false Apostles For thus the Apostle thought they might conceiue and thinke with themselues you haue often when you were with vs admonished vs of false Apostles and Teachers when you taught vs and preached vnto vs Christ Iesus you ceased not to warne vs to beware of such as would seeke to seduce vs from that truth which you taught vs and wee haue beene diligent so to doe neither haue we giuen place to any of their doctrines And therefore you needed not to haue troubled your selfe this admonition needed not to vs The Apostle therefore to meete with this telleth them that for him it is no griefe or trouble to him at all to write the same things vnto them which before hee had taught them by word of mouth and for them hee telleth them that it is a sure and a safe thing that they be often admonished of false Teachers that so they may be the more warie of them Thus much for the vnderstanding of these words Now before wee proceed any farther let vs see what obseruations we may gather hence For our vse and instruction The 1. thing which here I note is the maner how the Apostle doth exhort the Philippians which is in most milde and kinde and good sort speaking vnto them as vnto his brethren yea calling them his brethren not that they were his brethren naturally according to the flesh by carnall generation but his brethren in Christ begotten in one wombe of the Church the spouse of Christ vnto one God the father of our Lord Iesus Christ and father of vs all by one immortall seed the word of God through one spirit whereinto we are all baptized borne by spirituall generation not of bloud nor of the will of the flesh nor of the will of man but of God Exhorting then the Philippians whom hee had begotten in the faith vnto Christ by his ministerie hee speaketh vnto them as vnto his brethren in Christ most mildly and kindly and louingly So we see he doth in the second Chapter and twelfth verse where exhorting them to humilitie and obedience and to finish their saluation with feare and trembling hee speaketh thus vnto them wherefore my beloued as ye haue alwaies obeyed c. So in the next Chapter he ioyneth both these together and a great deale more and saith Therefore my brethren beloued and longed for my ioy and my crowne c. Most milde and louing exhortations And wherefore vseth hee such mildnesse in his exhortations vnto them No doubt the rather to winne them to hearken vnto him and vnto that whereto hee exhorteth them For as sharpe and bitter words often stirres vp striefe and anger so a soft tongue milde and louing speeches much auaile to effect that which a man desires Here then is a lesson for vs whom God hath set apart vnto the holy worke of his ministerie that we should not onely be carefull to instruct â—hem that heare vs in the wholesome words of truth but that a meeknesse also of spirit wee should exhort them vnto the things that belong vnto their peace A thing practised by Christ himselfe and practised likewise by the Apostles of Iesus Christ as by many places in the new Testament it may easily appeare Here then happily you will say vnto me how is it then that many of you are so sharpe and eager in speech how is it that ye follow not the practise of Christ and of his Apostles We are indeed sometimes sharpe wee come sometimes with a rodde as the Apostle speakes yea sometimes we bring an axe with vs and lay it to the roote of the tree to cut it downe that it may be cast into the fire sometimes we pluck vp and roote out and throw downe sometimes wee strike and wound and kill and herein wee follow the practise of Christ and of his Apostles Would it not seem a sharp speech vnto you if we should lift vp our voices and crie Mat. 12.34 Ioh. 8.44 O generation of vipers how can ye speake good things when yee are euill or if â—e should say ye are of your father the Deuill and the lusts of your father ye will doe or if we should say ye fooles Luc. 11 40.42.43 c. did not hee that made that which is without make that which is within also or if we should come with woe vpon woe vnto such and such men And yet speaking thus we should speake no otherwise then our Sauiour Christ did Did not the Apostle likewise vse sharpe peaches vnto the Galathians when he said vnto them Galat. 3.1.3 O foolish Galathians who hath bewitched you that yee should not obey the truth are ye so foolish that after ye haue begunne in the spirit yee would now be made perfit by the flesh And did not Iames likewise vse great sharpnes boldnes of speach against richmen saying Iam. 5.1.2.3.4.5.6 Go to now ye rich men weepe and houle for your miseries that shall come vpon you c. ye haue liued in pleasure on the earth and in wantones ye haue nourished your hearts as in a day of slaughter ye haue condeÌ„ned killed the iust and he hath not resisted you therefore we be sometimes somewhat rough and sharpe ye see we do not therein swarue from the rule and practise of Christ or his Apostles Eccles 3.1.3 To all things saith the Preacher there is an appointed time and a time to euery purpose vnder the heauen A time to slay and a time to heale a time to breake downe and a time to build c. So I say there is a time to bee rough and sharpe and there is a time to be milde and gentle there is a time to strike and wound and there is a time to comfort and to heale The same God that came in a soft and still voice vnto Eliah 1 Reg. 19.12 Num. 16.32 Leuit. 10.2 and not in the earthquake not in the fire came vnto Korah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire and the one sort were deuoured by the earthquake and the other sort by the fire When men are hardened in sinne and will