meddle not now with those other glorious titles giuen to the word in holy Scriptures as that it is called the word of God the wholesome word of truth the Gospell of saluation c. Euen this that it is called the word of life may teach vs how precious the ministerie and preaching thereof ought to be vnto vs euen more precious than thousands of gold and siluer and as wee desire to be saued in the day of Christ so should wee thirst after these most sweet waters of life But what thirsting is there after them They are brought vnto vs in conduits euen vnto our doores and yet wee will scarce step out of our doores to drinke of them nay wee will sit in our doores and in our houses talking and sleeping rather than wee will come into the house of God and drinke of these waters Euery light excuse and euery small businesse will serue to stay vs from comming to heare the word read and preached I told you euen now of our slacknesse in comming of our negligence in hearing of our carelesnesse to meditate after we haue heard of the holy word of life If I should adde vnto that complaint another of prophaning the Lords day which should be wholly spent in hearing and reading and meditating of the holy word of life of prophaning it I say with dancing and drinking and playing at this or that game or keeping this or that vnprofitable and vnnecessary obseruation and custome should I iustly be reproued Yea but this yee doe in the morning or in the euening not in seruice-time of day Yea but this yee doe on the Lords day which the Lord hath commanded to be kept holy not only in seruice-time of day but Remember saith he that thou keepe holy the Sabboth day Hee doth not limit it to this or that part of the day but keepe the day holy by hearing and reading and meditating in the holy word of life Yea but this is too precise and strait and sauours too much of Puritanisme Well be it as it will thou must either be a Puritan in obseruation of the commandement or else thou bringest vpon thy selfe iudgement O consider this men and brethren what it is that wee call you vnto It is the word of life by which you must be begotten vnto eternall life or else you cannot be saued by the direction and guidance whereof you must enter into rest or else you shall neuer finde rest vnto your soules Dauid when he could not be present in the assemblie of Gods people to praise his God heare his word because of his persecutors he thought the sparrowes and the swallowes happy that might nestle themselues in the house of God Insomuch that he brake out as Psal 42.1.2.84.1.2.3.4 10. Our case is not as Dauids was wee may come We should say therefore with Dauid in another place I was glad c. Yea we should call one vnto another and say as it is in Esay Come and let vs goe vp c. Psal 122.1 Esa 2.3 Col. 3.16 Scrutamini Scripturas c. Ioh. 5.39 Let the word of Christ dwell in you plenteously c. In a famine of bread yee need no exhortation to seeke for bread to refresh and sustaine your bodies Your soules farre more precious than your bodies and your soules hunger-starued and yet what care for your soules The sicknesse is most dangerous when it is least felt LECTVRE XXXVIII PHILIP 2. verse 15 16 17 18. That I may reioyce in the day of Christ that I haue not runne in vaine nor laboured in vaine c. THus farre of the former reason and of the vses thence to bee made by vs heretofore Now followeth the latter reason drawne from the Apostle himselfe in these words that I may reiojce in the day of Christ c. That I may reioyce c. This is the Apostle his latter reason whereby he would enforce his former exhortations and it is as if he had said My beloued I exhort you that you make an end of your owne saluation with feare and trembling and that ye do all things with your neighbours and brethren without murmuring and reasonings and these things I would haue you to doe as for your owne sakes that yee may be blamelesse and pure so for my sake also that I may reioyce c. Yea and if yee marke it euen in these words he would haue them to doe as he hath exhorted them both for his sake and for their sakes also For he would haue them to walke before God in all obedience with feare and trembling and with their neighbour in all loue without murmuring c. why that he may reioyce that 's for his owne sake But wherein doth he desire to reioyce Euen in their saluation that he hath not runne in vaine nor laboured in vaine amongst them but that by his Ministerie and Apostleship they are gained vnto Christ That I may reioyce in the day of Christ c. By the day of Christ the Apostle meaneth that day when God shall iudge the secrets of all men by Iesus Christ that day of Christ his second comming vnto iudgement when it shall be rendred vnto euery man according to that he hath done in his flesh be it good or euill as also in many other places of the new Testament This day is called sometimes the day of Gods wrath sometimes the day of his appearing sometimes the day of iudgement sometimes the great day sometimes that day sometimes the day of the Lord sometimes the day of our Lord Iesus Christ sometimes the day of Christ Now that day of Christ his second comming vnto iudgement is therefore called the day of Christ because in that day God shall giue all iudgement vnto him and he shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God and all shall appeare before his iudgement seate and he shall separate the sheepe from the goates and set the sheepe on his right hand and the goates on the left and shall say to the one Come yee blessed of my Father and to the other Depart from me yee cursed Now the Apostle would haue the Philippians so to walke both before God and men that in this day of Christ when he shall giue to euery man according as his worke shall be he may reioyce wherein that hee hath not runne in vaine c .i. that by his labours he hath gained them vnto Christ The manner of speech which the Apostle vseth seemeth to be borrowed from them that runne in a race wherein though many runne and labour hard toward the marke yet one alone receiueth the price and the rest runne in vaine and labour in vaine because they obtaine not the prâ—ce or the thing which they runne for So the Apostle maketh his account that in respect of them he should be like vnto those that runne in vaine and labour in vaine if hauing laboured to gaine them
Church so reformed but hath somewhat amisse 286 All Christians are to striue to be like minded in the Lord. 289 Contentions to be auoided 299 Humilitie a preseruatiue against contention and vaine-glory 305 Christ Iesus a perfect patterne of humilitie 315 The obedience of Christ the ground of all our comfort 325 Christian confession of Christ necessarie 363 To begin in the spirit is not sufficient vnlesse we continue 396 Doubting of saluation a desperate and vncomfortable doctrine 402 We are to passe the time of our dwelling here in feare 411 Murmuring against God or men forbidden Christians 420 How Christians may liue blamelesse in the midst of a crooked nation 438 All the faithfull are lights in the world 443 The glory of Gods Minister is the gaine of soules 456 The issue of all actions is in the hand of God 467 A great sinne in Ministers to seeke their owne more than Christs 478 Superiors in place or gifts ought not to contemne their inferiors 503 The Ministry is a painefull labour 507. and a warfare 512 Children of God neuer quite rid of sorrow in this life 546 The Ministers of Christ are to be entertained with all respect 549 Christians are not to respect their liues for the worke of Christ 558 CHAP. III. THe Minister of God is to temper his speech according to the quality of his hearers 568 The ioy of Christians must be in the Lord. 572. 7 6 False teachers are diligently to be auoided 589 Christians in some cases may lawfully stand vpon their owne commendations 624 Conuersion workes an alteration in the whole man 632 Good workes are no part of our righteousnes before God 634. 659. 674 The best of our workes are but losse or dung and how 637. 661 The knowledge of Christ Iesus is excellent and precious 649 To renounce our owne righteousnes is both difficult and yet necessarie 657 Righteousnes imputed and inherent in iustification cannot stand together 671 We are iustified by righteousnes imputed 677 Experimentall knowledge of Christ necessarie to a Christian 684 To be afflicted for Christ is an aduantage 700. 707 The best of Gods Saints in this life come short of perfectiō 716. 735 Gods children may be certainely assured of their saluation 726 Christians are to striue toward perfection 721. 729. 747 Life eternall the reward of our Christian race 753 God alone opens the heart to attend vnto the word 774 In our Christian imitation we are to make choice of the best examples 790 It is not alwaies safe to follow a multitude 808. 905 The reward of the impenitent is damnation 815 We are here but pilgrims our Citie is aboue 832 Christ will certainely come the second time to iudgement 843 The faithfull desire and long for that comming 846 Christ will raise vp his children from the graue to glory 854 CHAP. IV. MInisters to instruct and admonish publikely priuately 736 It is a Christian dutie to compose quarrels contentions 738 Christians are to reioyce in the Lord in all estates 756 For vnities sake we are to yeeld of our right 774 The prouidence of God is euer neere his children to succour them in troubles 791 Worldly and distrustfull care by all meanes to be auoided 800 Thanks-giuing vnto God a necessarie Christian dutie 809 Whatsoeuer thing◠are true honest c. we are to practise 826 Practise must be ioyned with profession 848 The Minister should be a patterne of holines to his people 850. 796 Gods graces are not alwaies alike manifest in his children 869 We are charitably to censure the slips of our brethren 869 We are to be cōtent with that estate wherin God hath placed vs. 875 The power of doing any good is from Christ 892 Ministers are to partake of our temporall things 901 Good workes further our reckoning in the day of Christ 915 Workes of charitie are sweet smelling sacrifices 923 God will surely recompence what good soeuer is done vnto his Saints 929 Alwaies in all things God is to be praised 939 ERRATA PAg. 117. for Sauiour read sauour p 153. in whatsoeuer good deleatur p. 245 secrets read streets p. 249. conuersion r. conuersation p. 404. promises read praemises p. 493. was a mother read was as a mother p. 500. courses of Gods house read courts p. 590. Martyn read Martyr p. 751. viri fraetres deleatur p. 769. diuine eyes read dimme eyes p. 809. Et hoc sciamus fortiorem c. deleatur Chap. 4. in the beginning for folio 721. read 865. 866. and so forwards to the end LECTVRES ON THE WHOLE Epistle of S. PAVL to the PHILIPPIANS LECTVRE I. CHAPTER I. Verse 1. Paul and Timotheus the seruants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons 2. Grace be with you and peace from God our Father and from the Lord Iesus Christ WHEN first it pleased the Lord to call me to this set worke in this place by reason of my short time to deliberate I chose for the time that text of scripture which was appointed to be read for the Epistle the next Sabbath beginning at the 5 verse of the 2 chapter of this Epistle purposing afterward to make choise of some other scripture which happily might better fit this place But so it pleased the Lord to dispose that I should goe forward euen throughout the Epistle vnto the end and the last day conclude my obseruations therevpon in your hearing Now I haue thought good againe to begin with that whereof I haue made an end that so if the Lord will the meaning of this whole Epistle and the doctrines thereof may in good time be deliuered in your hearing Paul and Timotheus I shall not neede to speake much touching the occasion wherevpon the Apostle wrote this Epistle because I haue already spoken almost of all the things that occasioned it The Philippians hauing heard of the Apostles imprisonment at Rome sent their Minister Epaphroditus vnto him with reliefe from them to supply his necessities Wherevpon Epaphroditus comming to Rome told the Apostle the state of the Church at Philippi how that there were false Apostles crept in amongst them which vrged circumcision and the works of the Law and that the Philippians constantly withstood them The Apostle therefore to commend their constancy for their further incouragement therevnto to arme them against the false teachers for their cleare satisfaction in the points which they vrged and to giue them thanks for their great liberalitie towards him wherein they shewed their care for him wrote this Epistle vnto them Wherein as in all other his Epistles is 1. set downe the inscription 2. the salutation 3. the body of the Epistle it selfe In the inscription 1. we haue the persons saluting 2. the persons saluted The persons saluting are described 1. by their proper names and then by a title of dignitie commune to them both The names of the persons saluting are Paul and Timotheus Paul called also sometimes Saul the
that they were to continue for euer yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh for they being onely shadowes of good things to come when Christ which was the bodie figured by those shadowes came they had an end and were abolished as the Apostle shewes at large in the Epistle to the Hebrues And albeit there were not wanting both of the Iewes and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ Act. 15.1.28 and vrged it as necessarie to saluation yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision or with the law nay the Apostle plainely telleth the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing 4. and againe that whosoeuer are iustified by the law they are fallen from grace In both which places the Apostle shewes that to ioyne with Christ circumcision or the law as things necessarie to saluation is not onely vnprofitable but also hurtfull Yea now that Christ Iesus is come in the flesh in him neither circumcision auaileth any thing Gal. 5.6.6.15 nor vncircumcision but onely a new creature regenerated by faith which worketh by loue Yea but here the question happily will be asked touching circumcision why it was abolished seeing it was a seale of the righteousnesse of faith Rom. 4.11 as the Apostle witnesseth If it had beene a seale of the righteousnesse of the law it might very well haue beene thought that when the claime of righteousnesse by the law ceased then the seale thereof should likewise be abolished But being the seale of the righteousnes of faith it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished I answer 1. out of the Apostle that he doth not simply say that circumcision was a seale of the righteousnesse of faith but of the righteousnesse of the faith which Abraham had when he was vncircumcised Now what was the righteousnesse of his faith Surely other then that which is now our righteousnesse of faith For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh and this is our righteousnesse of faith But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should afterwards come in the flesh and this was his righteousnesse of faith Right therefore it was that when the promised seede which he beleeued came in the flesh the seale of this righteousnesse of his faith should be abolished euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement when all things shall be accomplished and we shall see him face to face euen as he is Againe vnto the very question it selfe why circumcision was abolished I answer that it was most needfull Gal. 5.3 because euery man that is circumcised is bound as saith the Apostle to keepe the whole law Wherevpon else where the Apostle calls circumcision a bondage Gal. 2.4.4.4.5 in which bondage they were kept vntill faith came But when the fulnes of time was come God sent forth his Sonne made of a woman made vnder the law that he might redeeme all which were vnder the law and he tooke all the ceremonies and rites that were against vs out of the way and fastned them on his crosse Thus then yee see the abolishing as of all the ceremonies rites sacrifices of the law so of carnall circumcision after that faith came that is after that we began to beleeue in Christ Iesus manifested in the flesh I know not whether I speake so plainely of these things as that ye do conceiue me neither know I how to speake more plainely Consider how they arise from the place we now handle and they will be so much the more easie to be vnderstood If now yee aske me whether circumcision be quite and vtterly now abolished so that nothing thereof remaineth I answer that the ceremonie of the circumcision of the flesh is vtterly abolished so that nothing of the ceremonie now remaineth But that which was morally signified thereby to â—it regeneration and the circumcision of the heart from all euill and wicked affections that is that which when the ceremonie was in vse was most accepted and that still remaineth and this is that which I should now secondly haue obserued from these words if the time had giuen leaue LECTVRE LI. PHILIP 3. Vers 3. For we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh IF now againe yee aske mee whether Circumcision be quite and vtterly so abolished as that nothing thereof remaineth I answer that the circumcision of the flesh is quite and vtterly abolished so that since faith came that is since we began to beleeue in Christ manifested in the flesh iustified in the spirit and receiued vp into glory nothing at all of that ceremonie remaineth But euen then when the ceremonie was in vse both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signification vnto that people of the Iewes which was farre and incomparably more accepted with God then was the ceremonie it selfe whatsoeuer it was This we may plainely see and perceiue by those manifold increpations so often vsed in the writings of the Prophets when obseruing the ceremonie commanded the Iewes neglected that morall vse thereof which they should especially haue regarded Esay 1.11 I am full saith the Lord of the burnt offering of rammes and of the fat of fed beasts and I desire not the bloud of bullockes nor of lambes nor of goates Bring no mo oblations in vaine 13. incense is an abomination to me c. Againe Amos 5.21 in another place he saith I hate and abhorre your feast daies and I will not smell in your solemne assemblies though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts Amos 5.22 What then Did not the Lord desire the bloud of bullockes nor of lambes nor of goates Did he not regard burnt offerings peace offerings and meat offerings Were the sabboths and new moones and feast daies such things as in which he tooke no pleasure at all No doubt but the Lord had commanded all these things whereof the Prophets here speake in his law giuen by the hand of Moses as might easily be proued out of the bookes of Numbers and Leuiticus And this was it that the hypocriticall Iewes stood vpon with the Prophets saying that they kept the law of God duely because they obserued the outward ceremonies sacrifices commanded in the law But this was that that the Lord by his Prophets reproued in them that they neglected that morall vse of those things which they
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
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
thy candlesticke out of his place What is that that is he will remoue his Church from thence by taking his gospell from them Euen as our blessed Sauiour also threatned the Iewes saying Matth. 21.43 The kingdome of God shall be taken from you and giuen to a nation which shall bring forth the fruits thereof So the Prophet threatning a heauy iudgement vpon the rulers of Israel Behold saith he the daies come that I will send a famine in the land Amâ—s 8.11 not a famine of bread nor a thirst for water but of hearing the word of the Lord which how grieuous a famine and how heauy a iudgement it is appeareth by that of Salomon where he saith that where there is no vision Prou. 29.18 .i. no sincere preaching of the word no sound fellowship in the gospell there the people perisheth euen perisheth both in soule and body And as the curse and iudgement is great and grieuous of wanting so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy for it is indeed our very life and soule 1 Pet 1.3.23.2.2 whereby we are begotten borne and nourished vnto euerlasting tife as Peter witnesseth It is the lanterne vnto our feete and the light vnto our steps to bring vs to the Citie of the liuing God the celestiall Ierusalem Heb. 12.22 23 24. and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfit men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things then that of Abel By it we are called out of darknes into light instructed in the way of God perfitly grounded and stablished in the faith and made wise vnto saluation Rom. 1.16 for it is the power of God vnto saluation vnto euery one that beleeueth See then whether here it be not principall cause for vs to pray for our Church that in it the gospell of our saluation may for euer be freely and sincerely preached and for our selues that we may continue in that grace wherein we stand by the gospell of our saluation Yes surely if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray or desire of as great a blessing of God as can befall vs may perswade vs to pray we haue great cause euen to powre out our soules in prayer and supplication vnto our God for the blessed continuance of that fellowship which we haue with other Churches in the gospell that as now so euer this grace may bee continued vpon vs. Yea beloued if yee shall but cast your eyes abroad into the land yee shall finde that there is great cause thus to pray For how doth Atheisme and abominable irreligion spread it selfe and ouer-spread the whole face of the land Hath it not nestled it selfe on hie and said within it selfe who shall bring me downe to the ground How doth Papisme and out-worne Pelagianisme now shoote out the head and breake out in many places as if now the day approched wherein they may say so so thus would we haue it How hath cunning policie broken the necke of Christianitie and now so swaieth that it carieth all almost with it What neglect and contempt of the word is there in all places And what else are these but forerunners of a fearefull iudgement to follow What else doe these threaten but the remouing of our candlesticke from vs Beloued shall wee see and know these things and shall wee not pray Let vs pray at euening and at morning and at midday let vs pray and that instantly that this iudgement may neuer fall vpon vs that this light of the gospell may neuer be put out but that it may shine amongst vs from generation to generation vntill the day of Christ Iesus The more that the danger is let vs pray the more feruently and let vs not giue our selues any rest but still pray vnto the Lord for our continuance which we haue with other reformed Churches in the gospell The fourth thing which here I note is that the Apostle thus praied for the Philippians alwaies in all his praiers Whence I obserue with what constant assiduity and carefullnesse we ought to pray for our Church and for our selues that we may continue in the fellowship which we haue in the gospell we should neuer pray but alwaies in our praiers this praier for our Church and for our selues should continually be remembred that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies Rom. 12.12 1 Thess 5.17 Luc. 18.1 and not to faint or giue ouer is a thing much commanded by the Holy Ghost Continue in prayer saith our Apostle And againe in another place Pray continually And to the same purpose is that parable of the importunate widow in the gospell All which places shew vs the necessitie of praier that whensoeuer we stand in neede we haue recourse vnto God by praier so the constant perseuerance that is to be vsed in praier that howsoeuer for some time we seeme to pray and bee not heard yet we faint not nor giue ouer but still pray and that instantly Now as wee are to pray and to pray alwaies so alwaies in all our praiers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all nations that the preaching of the gospell may bee fruitfull vnto vs and vnto the whole Church that the word of the Lord may haue free passage and be glorified that we may continue grounded and stablished in the faith as wee haue beene taught in Iesus Christ that we and our whole Church may continue in the fellowship which we haue with other Churches in the gospell This the example of our Apostle teacheth vs to do who in that he did for others left vs an example what to doe for our selues and for others Yea but is not the Lord alwaies more ready to heare then we are to pray and hath he not said that whosoeuer asketh receiueth that he that seeketh findeth and that to him that knocketh it shall be opened Or if it be so what needeth it alwaies in all our praiers thus to pray as hath beene said True it is that whosoeuer asketh receiueth and that the Lord is more ready to heare and to grant our requests then we are to pray and call vpon his name for commonly he preuenteth vs with his blessings and whatsoeuer it is that we haue by praier he it is that teacheth vs to pray for it as we ought But some things we aske often and receiue not Jam. 4.3 because we aske amisse and some things he hath appointed so to be granted if they bee continually asked And of this sort
euill euen God blessed for euer And as for these reasons we are alwaies in all things to giue thanks vnto the Lord so for the same reasons we are alwaies to powre out praiers and supplications vnto him as we haue neede either of blessings in good things or deliuerance from euill And therefore wee read that euer the faithfull when they had need either of blessings in good things or deliuerance from euill they had their recourse vnto God by prayer and as they were occasioned by blessings in good things and deliuerance from euill so they powred out their soules in thanksgiuing vnto the Lord. Moses and the children of Israel when Pharaoh and the Egyptians pursued them cried vnto the Lord with strong cries insomuch that the Lord said vnto Moses Exod. 14 15. wherefore criest thou vnto me And when they had seene the mighty power which the Lord shewed vpon the Egyptians Exod. 55. they sung vnto him the songs of praise and thanksgiuing So Iehosaphat and Iudah and Ierusalem when the Moabites and Ammonites came against them to battell praied in the courts of the Lords house and said 2 Chr. 20.6 O Lord God of our fathers art not thou God in heauen and reignest thou not on all the kingdomes of the heathen c. And when the Lord had giuen them a marueilous victory ouer their enemies they assembled themselues in the valley of Berachah or blessing 26. and there they blessed the Lord. So Ezekiah when he was sicke turned his face to the wall and praied to the Lord and said Esay 38.2 3. I beseech thee Lord remember now how I haue walked before thee in truth and with a perfit heart c. And when the Lord had restored him vnto health he sang the song of thanksgiuing vnto him and said the Lord was ready to saue me 10.20 therefore will we sing my song all the daies of our life in the house of the Lord. So Hannah being barren praied for a childe vnto the Lord 1 Sam. 1.10 and wept sore and when the Lord had granted her request she thanked God and said 2.1 Mine heart reioyceth in the Lord my horne is exalted in the Lord my mouth is inlarged ouer mine enemies c. And what should I more say The time would be too short for me to tell you of Dauid Daniel Samuel and the rest which as they stood in neede either of blessings in good things or of deliuerance from euill made their praiers and supplications euer vnto the Lord and againe as they were occasioned either by blessings or deliuerances offered their sacrifice of praise euer vnto the Lord. Thus they were taught and thus by the word and by their example wee are taught for all things to pray vnto the Lord and in all things to giue thanks vnto the Lord. Beware then beloued of them that with fained words teach you to giue thanks or to pray vnto Saints â—â—â—erally or ioyntly as to God and our Lady to God and S. George or the like for wherefore should we either pray or giue thanks vnto them Doe they heare vs or know what we say or thinke Esay saith Esay 63.16 that Abraham knoweth vs not and that Israel is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen Saints know not what the liuing doe And Salomon saith 2 Chr. 6.30 that the Lord onely knoweth the hearts of the children of men Doe they helpe vs or giue any thing vnto vs The Psalmist saith Psal 84.11 that the Lord giueth both grace and glory neither dare it bee auouched that the Saints giue grace or glory or are the authors of any blessing Or doth any commandment or example in the holy scripture warrant vs to pray or to giue thanks vnto them Themselues grant that there is no warrant in the scripture from commandement or example to pray or giue thanks vnto them as vnto the authors of any grace or glory but onely as vnto intercessors before God for vs. And yet in their practise it is most plaine that they doe not onely pray vnto them to pray for them but to preseure them to haue mercy vpon them to bring them to the kingdome of heauen c. But admit that they pray vnto them onely as vnto mediators and intercessors betwixt God and them Saith not the Apostle that there is one mediator betweene God and man 1 Tim. â— 5 which is the man Christ Iesus How then do they make moe mediators Christ Iesus say they is â—our only immediat mediator before God but the Saints are mediators vnto Christ therfore we conclude our praiers alwaies saying by Iesus Christ our Lord. Wherein also they deceiue the world for by their owne portice it appeareth that they haue many praiers both vnto Marie and to other Saints in the conclusion whereof they vse not to say by Christ our Lord. But to let that goe are the Saints our mediators vnto Christ to conuey our prayers vnto him and Christ our Mediator vnto God to convey our praiers from the saints vnto God By this shift then it commeth about that Christ is not the mediator betweene God and vs as the Apostle affirmeth but betweene God and the saints and the Saints mediators betwixt Christ and vs. And this is the hand that they make by praying vnto Saints as vnto mediators of intercession they thrust Christ Iesus out from being mediator betwixt God and vs and they doe in truth pray vnto the saints as vnto the authors of grace But admitting that they pray onely vnto them as vnto intercessors betwixt Christ and vs I demand what commandement or example there is in the scripture to warrant vs to pray at all or to giue thanks at all vnto them Gen. 48.16 Iacob say they praied vnto an Angell If he had praied vnto a created Angell this had not proued ought for invocation of Saints But it was vnto that vncreated Angell of the couenant euen Christ Iesus with whom he had wrestled and preuailed that he praied vnto as both the circumstances of that place and conference of it with other places proue Well say they Moses praying Exod. 32.13 and saying thus remember Abraham Isaac and Iacob thy seruants hoped to haue his praiers heard by the merits of those holy men But it is most plaine by that place that Moses pleadeth not the merits of Abraham Isaac and Iacob but only presseth the couenant and promise made with them as the words immediatly following shew where it is said to whom thou swarest by thine owne selfe and saidest c. Yea but say they the place in the Apocalyps proueth most plainely that the Saints in heauen doe offer vp the praiers of the saints on earth where it is said Apoc. 5.8 that the 24 elders fell downe before the Lambe hauing golden violls full of odours which are the praiers of the saints But this place maketh no more to
this purpose then the rest for 1. it is a vision and no thing so done as here is set downe and therefore no cleare argument will hence be drawne Againe here is nothing spoken of the saints in heauen for it is generally agreed vpon that the 24 elders represent the Church militant here on earth whose conversation is in heauen whose golden violls full of sweet odours were their own praiers powred out of faithfull hearts vnto the Lord. Lastly they say that praying one vnto another here on earth to be assisted by their praiers is lawfull therefore praier vnto Saints in heauen is lawfull But to this wee answer 1. that to desire one anothers praiers is warranted by the word which they grant but to request the praiers of the Saints departed hath no warrant in the word howsoeuer they contend the contrary 2. There is no such reason of desiring the praiers of the Saints in heauen as of desiring one anothers praiers for wee know one anothers necessities but they know not our necessities as hath beene proued 3. Our praying one for another to be holpen by their praiers is a godly request to our brethren but no religious invocation of them as by their merits or worthinesse to bee brought into Gods fauour such as is praier vnto Saints And as we are in a Christian sort to giue thanks one vnto another for benefits receiued so are we in a Christian sort to request one anothers praiers But that religious thanksgiuing and that religious invocation whereof we now speake are in no sort due to any but to God So that the Saints departed not knowing what wee say or thinke nor giuing either grace or glory to vs nor any way warranted by the scripturs to haue such honor giuen vnto them we conclude that we are not to pray or to giue thanks to them Nay absolutely we say that it is vtterly vnlawfull to pray or giue thanks to them For 1. praier and thanksgiuing are honors onely due vnto the Lord and therefore he saith Call vpon me in the day of trouble Psal 50. and I will deliuer thee and thou shalt glorifie me praise me giue thanks vnto me Where albeit the word onely be not expressed but it be said Call vpon me as neither it is expressed in Deuteronomie but said thou shalt feare the Lord thy God Deut. 10.20 and thou shalt serue him yet as our Sauiour Christ sheweth that it is there to be vnderstood by his adding of it Matth. 4.10 and saying him onely shalt thou serue so is it plaine that in this place where the Prophet speaketh of the same thing it is vnderstood as if he had said Call vpon me onely and I will deliuer thee and thou shalt glorifie mee onely Therefore it is vtterly vnlawfull either to pray or to giue thanks vnto the Saints vnlesse we will communicate that to others which belongeth vnto him and so make other Gods beside him Exod. 20.3.23 and with him contrary to the commandement 2. It is vnlawfull to beleeue in them which they will grant therefore vnlawfull to pray or to giue thanks vnto them for so it is written How shall they call on him in whom they haue not beleeued Rom. 10.14 3. To pray vnto Saints is iniurious vnto Christ who is ordeined the only mediator betweene God and vs 1 Tim. 2.5 Rom. 8.34 who sitteth at the right hand of God and maketh continuall request for vs Heb. 4.16 Ioh. 16.23 vnto whom we may goe boldly and for whose sake whatsoeuer we aske the Father in his name he giueth it vs. Many other arguments of like weight might here bee brought to the same purpose But these for this time may suffice Neither let any man thinke that because wee thus teach we make not that reckoning of the Saints departed which we ought Yes beloued of the blessed Virgin Mary we say that shee was blessed aboue other women that shee was dearely beloued of God that shee was adorned with excellent gifts and graces of Gods holy spirit and that her memory is to be reuerenced for euer and of all the Saints departed we say that their memory is blessed and that they are to be commended vnto the Church that by their doctrine and examples others may be strengthned in true faith and inflamed to follow true godlinesse yea and that in a generall desire both for vs and for themselues and for all the elect of God they pray that the day of our refreshing were come and that all the people of God were ioyned in one and that their enemies were vanquished and destroyed and farther that it may bee that God sometimes may reueale some things in particular vnto them at his pleasure and as it seemeth good vnto him Onely as the Holy Ghost hath taught vs so wee teach you that in the word is nothing written whereby to proue that they know our affaires in particular that they pray for vs in particular or that they doe any thing for vs in particular and therefore that we are not to pray vnto them or to giue thanks vnto them but onely to the Lord to whom alone that honor is due Giue thanks therefore ô Israel vnto God the Lord in the congregations from the ground of thine heart Psal 68.26 55.17 Pray vnto the Lord as Dauid did euening and morning and at mid-day and that instantly As your occasions are for blessings in good things or deliuerance from euill so let your requests be shewed vnto God in praier and supplication with giuing of thanks Yea in the middest of troubles giue thanks vnto the Lord that ye are not ouercome of them and pray vnto the Lord that he will giue you patience in them And amongst all things giue thanks vnto the Lord for that fellowship which ye haue with other Churches in the gospell and pray vnto the Lord that yee may continue in that grace wherein yee stand through the gospell of your saluation vnto your liues end And I am perswaded As before the Apostle testified his loue toward the Philippians by his reioycing on their behalfe for the grace of God already bestowed on them so now likewise he testifieth his loue towards them by signification of his assured hope of Gods farther mercy towards them in their perseuerance in the same grace vnto the end Where 1. he signifieth his assured hope of their perseuerance vers 6. 2. Hee setteth downe the reason which caused him so assuredly to hope thereof namely their piety and his loue of them v. 7. 3. He maketh earnest protestation of his loue towards them vers 8. For the first the Apostle sheweth his great confidence and assured hope of their perseuerance when he saith I am perswaded of this same thing c. And closely he implieth a reason of his confidence drawne from the constant immutabilitie of God in his doings when hee saith that he which hath begun c. for it is as if hee had thus reasoned
they might be blamelesse in the day of our Lord Iesus Christ Whence two doubts may be moued not vnworthy the answering The one is how one man may bee perswaded of another mans perseuerance or saluation what a kinde of perswasion it is which is of anothers perseuerance or saluation The other is whether the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Iesus Christ as the Apostle was perswaded hee would To speake first vnto this latter most lamentable it is but most true it is that in those places where sometimes the name of the Lord was called vpon and the gospell of Christ Iesus freely and sincerely preached not onely at Philippi but in many other Churches which the Apostles had planted in Macedonia and else where there now through the secret but iust iudgement of God barbarous Turcisme and abominable paganisme hath taken possession and holdeth it at his will But as we vnderstand this place of the Apostle so we are to make answer to the doubt for if wee vnderstand the Apostles perswasion to be touching the Church that then presently was at Philippi that the Lord would continue them in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill their death when they should be translated into his kingdome of glory I take it that it may very well be presumed and safely auerred that the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Christ Iesus as the Apostle was perswaded he would for such was their loue and liberalitie towards the Apostle and such their constant abiding in the truth from the first day vntill then that as the Apostle thereupon was perswaded that the Lord would confirme them in that grace wherein they stood vnto their end so wee therevpon may perswade our selues that the Lord did confirme them therein vnto the end But if we vnderstand the Apostles perswasion to be touching the Church successiuely at Philippi that the Lord would continue that Church in all ages in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill his second comming to iudgement then may it seeme that the Apostle failed in his perswasion because of their subiection now a long time vnto the Turke But euen here also it may be said that as when the Apostle wrote the Philippians shined as lights in the middest of a naughty and crooked nation so now also in that hellish thraldome vnto the Turke the Lord hath a Church there though not so eminent as sometimes it was yet a Church For as at the first the Apostles were sent as sheepe in the middest of wolues and as it may be hoped that Christ hath his Church euen in the middest of Romish Egypt so may it also be hoped that hee hath his Church in that heathenish tyrannie of the Turke and euen in the Citie of Philippi But I now rather approue the former answer as better agreeing with the circumstances of this scripture whereby it seemeth that the Apostle speaketh of them that then were at Philippi Now for answer vnto the second doubt which is how one man may be perswaded of another mans perseuerance or saluation wee must vnderstand that there is a threefold perswasion One grounded vpon the testimonie of the spirit vnto our spirit whereby we doe most certainely perswade our selues of whatsoeuer grace is sealed vnto vs by the earnest of the spirit And this perswasion is most certaine but this perswasion we cannot haue of any other but onely of our selues forasmuch as this ariseth of the testimonie of the spirit vnto our spirit Another perswasion there is grounded vpon the constant immutabilitie of God in his doings whereby wee certainely perswade our selues that whatsoeuer good worke God hath begun in vs he will confirme it vnto the end And a third perswasion there is grounded vpon charitie whereby wee perswade our selues of grace where we see obedience to the gospell constant abiding in the truth patience in troubles loue of the brethren and the like Now one man cannot be perswaded of an other mans perseuerance or saluation by the first kinde of perswasion grounded vpon the testimonie of the spirit because no man knoweth what the spirit witnesseth vnto anothers spirit but onely to his owne But both by the second kinde of perswasion grounded vpon the constancie of the Lord and likewise by the third grounded vpon charitie one man may be perswaded of another mans perseuerance or saluation By the first kinde of perswasion the Apostle was perswaded of his owne saluation when he said I am perswaded that neither death Rom. 10.38 nor life nor Angels and so euery one of vs vpon the like ground may perswade our selues of our owne perseuerance and saluation By the second and third kindes of perswasion the Apostle was perswaded of the Philippians perseuerance and saluation as in this place we see and so euery one of vs vpon the like grounds may be perswaded one of anothers perseuerance and saluation The first neuer faileth because the testimonie of Gods spirit whereon it is grounded is euer true The second likewise neuer faileth because Gods purposes are euer vnchangeable and with him is no variablenes neither shadowing by turning The third hath a wonderfull great probability but may faile because it leaneth on the outward fruits of the spirit in man whose heart none knoweth but he that searcheth it The first is not here mentioned the second is mentioned vers 6 and the third hath his ground vers 7. For a full answer then vnto the second doubt we say that one man may be perswaded of another mans perseuerance and saluation both by the second and third kinds of perswasion and farther that of whose perseuerance and saluation we are perswaded by the third kinde of perswasion of his perseuerance and saluation also we are to be perswaded by the second kind of perswasion .i. of whose perseuerance and saluation we may conceiue a good perswasion by the fruits of the spirit in them of them we are certainely to be perswaded that God will neuer leaue them or forsake them but confirme them vnto the end And thus I resolue vpon the reason which the Apostle setteth downe of his perswasion grounded on the constant immutabilitie of God in his doings for what saith the Apostle As it be commeth me saith he c. It becommeth mee saith the Apostle so to iudge of you euen to be perswaded that hee that hath begun this worke in you c. And why did it become him so to iudge so to be perswaded Because saith he I haue you in remembrance because I gladly remember this of you that both in my bands c. .i. that whether I were bound for the gospell or defended the gospell at Nero his barre or confirmed the gospell by my sufferings you all were partakers of my grace
sinceritie they haue taught amongst you Are they beaten and scourged and cast into prison and bound with bands and their feete made fast in the stocks for the defence of the gospell Are they brought to the fire and fagot to the rope and hatchet to Lyons and wilde beasts by their bloud to confirme the gospell of Christ Iesus Such times and tyrannies beloued our forefathers haue seene and it may be that some of you haue seene them but ô Lord let neuer our eyes see such times and tyrannies againe neither let our seede see them nor our seedes seede from henceforth for euer But put case it were thus as hath beene said Doe yee thinke yee should stand close to the truth in such time of trouble and not start aside like a broken bow Could yee finde in your hearts to vndergo with your Ministers and Teachers the mercilesse cruelty of any bloudy inquisition to stand with them at the barre in defence of that truth which they haue taught you To be tried with them by mockings and scourgings by bonds and imprisonment to goe to fire and fagot with them and with your bloud to seale that truth which they haue taught you Here were zeale for the gospell in deed here were loue of your Ministers here were a proofe of the power of the word in you here were an argument of the effectuall preaching of the gospell vnto you And such proofes and arguments many in the primitiue Church both had vnto themselues and gaue vnto others as the Apostle witnesseth to the Hebrewes where he saith Heb. 11.36 37 38. that some were racked and would not be deliuered that they might receiue a better resurrection others were tried by mockings and scourgings yea moreouer by bands and imprisonment others were stoned c. So powerfully had the word wrought vpon them that nothing could daunt them but through persecution and anguish and tribulation and famine and nakednes and perill and sword and all they went Yea but you will say there was no such matter with the Philippians whose example I vrge they gaue no such proofe of their zeale or loue or growth in godlines thorow the preaching of the gospell as now we speake of Well then could yee willingly be partakers with your Ministers and Teachers in their bands and in their defence and confirmation of the gospell in such sort as the Philippians were with Paul Would yee not be ashamed of their chaines Would yee communicate to their affliction and supply that which they lacked Would yee be carefull that some might minister vnto them such things as they wanted Would their bands so affect you as if yee were bound with them Would yee count their sufferings for the defence and confirmation of the gospell as common to you with them Would yee in heart soule be ioyned vnto them both in their bands and in their defence and confirmation of the gospell This also should be a notable proof both vnto your selues and others of your holy zeale for the truth of your godly increase in all spirituall vnderstanding through the word and of the effectuall power of the spirit in you through the ministerie of the word Such a proofe Onesiphorus had vnto himselfe and gaue vnto others as appeareth by that testimonie which the Apostle giueth to him when he saith that he often refreshed him and was not ashamed of his chaine 2 Tim. 1.16 17 18. that at Rome hee sought him very diligently and found him and that in many things he ministred vnto him at Ephesus Not once but often he refreshed him he shunned him not nor was ashamed of him because of his bands but comming to Rome and vnderstanding that Nero had cast him into prison hee sought him very diligently and would not rest till he had found him and before at Ephesus hee had in bountifull sort cared for him Here the word had taken roote downeward and brought forth fruit vpward and powerfully wrought on him And so the blessing that followed hervpon 2. Tim. 1.18 The Apost prayed for him saying the Lord grant vnto him that he may find mercy with the Lord at that day nor for him onely but for his whole house 16. saying The Lord giue mercie vnto the house of Onesiphorus and in that the Apostle prayed for him and for his house 1 Thess 1.6 it was in effect a promise of blessing and mercie vnto him and to his house The like testimonie the Apostle giueth vnto the Thessalonians where hee saith that they receaued the word in much affliction with ioy of the holy Ghost When there was much affliction when there was great tribulation and persecution because of the word yet they receiued the word willingly and ioyfully Which the Apostle bringeth as a plaine proofe vnto them of their spirituall coniunction with Christ and election vnto life So that when the word hath wrought thus vpon vs that in much affliction wee can delight in it that wee gladly cherish and refresh them that suffer trouble euen vnto bands for the Gospels sake that we are so affected therewith as if we also were in bands with them that we count their sufferings for the defence and confirmation of the Gospell our sufferings it is a notable argument that the word hath had great power in vs and that we haue well profited in the Schoole of Christ But if many in these our daies should examine themselues by this rule of what power the word is in them and vnto what growth in godlynesse they are come it is to be feared that their triall would not be much to their comfort Our blessed Sauiour expounding the parable of the Sower saith That he that receaued seed in the stonie ground is he which heareth the word and incontinently with ioy receiueth it Yet hath he no roote in himselfe Mat. 13 12. and endureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended And our Apostle complained 2 Tim. 4.16 that at his first answering no man assisted him but all forsooke him Not to speake of those which refuse to hearken to instruction and to present themselues in our assemblies is not much seede now sowen in stonie ground if tribulation and persecution should come because of the word would not many of vs be offended and rather turne as they say then burne If our Paules and Preachers should bee brought to their answere in the defence of the Gospell would they bee much assisted or would they not be vtterly forsakē Yes beloued a great many of vs that now giue them reasonable good countenance would bee ashamed of their chaines a great many of vs that now heare them patiently would feare or disdaine to looke on them in their trouble We think our selues now reasonable good fauorers of the Word and of the Ministers thereof if we be not enemies vnto them But if we come vnto them and countenance them
of holy men of God for Abraham as we reade swore vnto Abimelech by God Gen. 21.23 26.31 31.53 that hee would not hurt him nor his children nor his childrens children And Isaac and Abimelech afterwards sware one to another to the like purpose And so Iacob and Laban sware one to another to the like purpose Likewise our Apostle oftentimes in his Epistle protesteth and calleth God to witnesse of that he saith Rom. 1.9 2. Cor. 1.23 12.19 And God himselfe Esay 45.23 Heb. 6.13 because hee had no greater to sweare by sware by himselfe as it is said in the Prophet and as the Apostle witnesseth Lastly it is proued from a necessary consequent for if an oath be a part of Gods worship will it not then necessarily follow that an oath may lawfully be made Now that an oath is a part of Gods worship appeareth by many places of holy Scripture as Es 19.18 where it is said in the Prophet In that day shall fiue Cities in the land of Aegypt speake the language of Canaan and shall sweare by the Lord of hosts Ier. 4.2 that is shall renounce their superstitions and serue God as he hath appoynted And againe where it is said Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes And therefore the Lord by that Prophet 5.7 in the next Chapter complaineth of Iudah and Hierusalem that they had forsaken him and how did that appeare because they swore by them that were no Gods Thy children saith he haue forsaken mee and sworne hy them that are no Gods So that to sweare by them that are no Gods is to forsake God And why because it is to giue his worship to another euen to them that are no Gods which who so doth he forsaketh God O but will the godly soule say this needed not in such a swearing age to proue the lawfulnes of swearing and will the cursed swearer say this is well indeed that I haue so good allowance for my swearing from the Preacher Hearken therefore yet a while and know how we may protest and sweare lawfully First therefore if wee will sweare lawfully we must sweare by the name of God For both the cōmandement practise are so as already we haue heard the reason therof is very plain for who can witnesse that he that sweareth lyeth not but God onely that beholdeth the heart and knoweth what is in man Or who is omnipotent and able to maintaine and defend him that speaketh truth or to punish and take vengeance on him that sweareth a lye but God onely which is able to destroye both soule and bodie in hell Secondly if wee will sweare lawfully wee must sweare in truth Ier. 4 2. in iudgement and in righteousnesse In truth for the confirmation of the truth because wee may not call God to witnesse a lye least hee giue vs our portion with lyers and swearers in the lake that euer burneth In iudgement vpon causes weighty certaine and necessarie when the glorie of God or the good of our neighbour doth require it because we may not call God lightly or rashly to witnesse vpon triall or vncertainetie or vnnecessarie causes least our iudgement be as theirs that take his name in vaine In righteousnes for the confirmation of things godly iust and lawfull because wee may not call God to witnes things vngodly vniust or vnlawfull lest we be not holden guiltles for taking his name in vaine for thus much those three points imply Thirdly if we will sweare lawfully it must be when wee haue no other way of proofe of our words or confirmation of our promise for if otherwise the thing for which we are to sweare can be debated decided ended then by an oath we are not to sweare as by the end of an oath it doth appeare which is to end a strife so that where the strife may otherwise be ended there an oath is not to be vsed Sweare then wee may lawfully but not otherwise then by the name of God and that in truth and in iudgement and in righteousnesse and that when things cannot otherwise be cleared and ended then by an oath Which serueth first for the confutation of that error of the Anabaptists who deny it to be lawfull for a Christian to sweare at all the plaine contrary whereof wee haue heard euidently proued out of the scriptures The places of scripture whereon they ground their error are two Matth. 5.34 35 36 37. Jam. 5.12 the one the saying of our blessed Sauiour in Matthew the other the words of Iames in his Epistle The saying of our Sauiour in Matthew is Sweare not at all neither by heauen for it is the throne of God c. The words of Iames are Before all things sweare not neither by heauen nor by earth nor by any other oath c. from both which places they conclude that a Christian may not sweare at all For answer whereunto wee must vnderstand 1. that not all kindes of othes are forbidden in these places 2. what kinde of othes are there condemned For the first that not all kinde of othes are forbidden in Mathew appeareth by the very scope and drift of our Sauiour in that place For what was his scope and drift there It appeareth by his exposition there of sundry lawes that his meaning was not to destroy the law for so he saith Mat. 5 17. I came not to destroy the Law and the Prophets but his meaning was to purge the Law from the corrupt glosses of the Pharisees and to open the true meaning of it as he doth first in the Law touching murther and then in the Law touching adulterie and not in the Law touching swearing The Law then not hauing simply forbidden swearing neither doth our Sauiour simply condemne swearing Againe if all kindes of othes be simply here forbidden and onely yea and nay commanded what shall we say for our Apostle that contenteth not himselfe onely with yea and nay What shall we say for our Sauiour himselfe that not therewith content saith Verily verily I say vnto you And againe othes being a part of Gods worship as before we heard if all kinde of othes be here forbidden a Christian then is a part of Gods worship forbidden and condemned Seeing then thus it may appeare that not all kindes of othes are here forbidden let vs now see what kindes of othes are here forbidden and condemned And this will appeare by a short view of the corrupt glosses which the Pharisees added to the Law touching swearing The Law was Thou shalt not forsweare thy selfe but shalt performe thine othes to the Lord. Their glosse was that if any sweare by the name of God or by the things that were immediatly belonging to the seruice of God as by the gold of the Temple or the offering on the Altar vainely or perfidiously not performing his oath he offendeth but if he sweare by any other creature as by heauen
earthly Canaan was a type 2. This may teach vs to giue all diligence vnto the reading and hearing and meditating of the holy scriptures that so we may abound more and more in all knowledge and vnderstanding Very lamentable it is beloued to see and consider how many hundreths nay thousands in this cleare light of the gospell when the scriptures are or may be read and knowne of vs all yet are as ignorant in the scriptures and of the things that belong to their saluation as when they sate in the darknes of Aegypt when they could see no light of the scriptures by reason of the strange language We haue had many Ezraes that haue read in the booke of the law of God distinctly giuen the sense thereof that the rest might vnderstand many Ministers of Christ Iesus that haue read the law the gospell vnto vs euery Sabbath day in our Churches many Preachers of the Gospel that haue plainly opened the scriptures vnto vs whereby we might be made wise vnto saluation euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine Notwithstanding so much preaching and teaching of the holy word of life are we not still ignorant and haue still neede to be taught the very beginnings of Christ the very principles of religion Haue we not many masters of Israel that thinke themselues great men like vnto Nicodemus that know not those things which the very babes in Christs schoole ought to know Haue we not many leaders of the people and masters of families vnto whose shame it may be spoken that they haue not the knowledge of God Haue we not many that if they be asked are not able to giue an account of their faith nor know truth from error religion from superstition The thing is too true and too lamentable Beloued hath not the Lord our God said vnto vs all Deut. 6.6 These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy childrem and shalt talke of them c. and shall we not hearken to his voice to doe according to all he hath commanded vs Hath not our blessed Sauiour told vs Joh. 17.3 that this is eternall life to know God to be the onely very God and him whom he hath sent Iesus Christ and shall not we labour to grow in the knowledge of God and of our Lord Iesus Christ Hath not the holy Prophet said that blessed is the man whose delight is in the law of the Lord Psal 1.2 and which meditateth therein day and night and shall wee not giue all diligence to the reading and hearing and meditating of the holy scriptures Nay let me I beseech you exhort you as that godly Father did his people Chrys Prouide you Bibles which are the medicine of your soules if you will nothing else at least get the new Testament In the Bible there yee haue the whole will of your heauenly father there yee shall see what legacies he hath bequeathed vnto you and what duties he requireth of you If the father of our bodies had bequeathed vs a great legacie by his will it would not be much needfull to wish vs get our Fathers will and to looke diligently into it to see if not what he requireth of vs yet what he bequeatheth to vs neither would wee sticke at the cost for the search of it if we knew where to haue it And shall the father of our soules leaue vs his Will and by his Will bequeath vs euerlasting life and shall we not labour to get his Will Shall a matter of ten shillings stay vs from the hauing of his Will shall not we search it and looke diligently into it Let vs beloued get the booke of Gods law into our hand and let it not depart out of our mouthes Jos 1.8 but let vs meditate therein day and night that we may obserue and doe according to all that is written therein as the Lord exhorted Iosua Let vs likewise flocke as Doues vnto the windowes vnto the places where the word is preached and when we haue heard let vs meditate and conferre of that we haue heard If the children of our bodies had gone to the schoole and in the space of seauen yeares had profited nothing what would we say vnto them or thinke of them Hardly enough no doubt And what shall we then thinke of our selues that in the space of fortie yeares are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge Let vs hereafter recompence our former negligence with greater diligence and let vs slacke no holy meanes whereby we may growe into all holy knowledge Let vs labour to be rich in all knowledge and leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Let vs henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs grow vp vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God By reading by hearing by meditating by praying let your care bee to abound more and more in knowledge The next thing which here I note is that the Apostle prayeth for the Philippians that they may abound more and more in all iudgement in all iudgement that is in sound iudgement that hauing their wits exercised through long custome they may discerne both good and euill So that as hee would haue them to abound more and more in knowledge so farther he would haue them also to abound more and more in a sound and feeling experience of spirituall things in themselues that they might spiritually feele in their hearts and soules that which they knew out of the word Whence I obserue a further continuall care necessarie for all Christians and that is that they may abound daily more and more not in knowledge onely of Gods will out of his word but in sound iudgement also through a feeling experience in themselues of such spirituall things as they know out of the word that what they know out of the word they may feele the truth of it by experience in themselues This care our Apostle sheweth that hee had where hee saith that the thing which he esteemed was to know Christ Phil. 3.10 and the vertue of his resurrection Hee knew the doctrine of Christ his resurrection and hee knew this to be the vertue of Christ his resurrection that by it the Saints of God rise from the death of sinne vnto the life of righteousnesse But his desire farther was that he might feele in himselfe and know by his owne experience the vertue of Christ his resurrection by the death of sinne and the
he hath an Obadiah to hide and feede his Prophets and in sinnefull Sodome hee hath a righteous Lot whose soule is daily vexed with their vnlawfull deeds Farre be it therefore from vs to condemne where the Lord hath not condemned Who are his he onely knoweth but that in all places he hath those that are his we are not to despaire yea euen at this day in Caesars Court and in sinnefull Rome it selfe The third thing which I note is that the Apostle saith that many of the brethreÌ„ in the Lord were emboldned through his bands and durst more franckely speake the word Whereby hee meaneth that through his constancie in his bands sufferings many Pastors teachers were emboldned to professe and preach the gospell more freely then before Whence I obserue another notable fruite and persecution of Gods Saints namely the emboldening of others to the profession of the gospell more freely Which as it serueth very notably for the proofe of the maine poynt that the persecution of Gods Saints rather furthereth then hindereth the gospell so may it be a strong consolation for the children of God against the time of persecution It may bee that some of vs in the time of the peace of the gospell may doubt how wee shall stand in the time of persecution and feare that when the tryall shall come we shall not quit our selues like men But let vs plucke vp our hearts and be of good comfort When wee shall see the constancy of other of Gods Saints in their sufferings then shall we also be emboldened freely to professe the truth of Christ Iesus the Lord shall turne the constancie of them in their sufferings for the hope of their profession vnto our encouraging and emboldening to make a good profession Thus we finde it to be in Ioseph of Arimathea of whome it is said Mat. 27.57 that he had beene the Disciple of Iesus before his Passion But he shewed it not till then and then hee went euen to Pylate himselfe and professed himselfe his Disciple and begged his bodie and entombed it The like we finde to be in Nicodemus of whome it is said Ioh. 19.39 that till the death and passion of Christ Iesus he onely came vnto him by night for feare of the Iewes But then he professed himselfe and ioyned with Ioseph of Arimathea to burie him most honourably By whose examples as also by the example of these heere mentioned in our Apostle yee see how the Lord by the sufferings of his Saints giues that boldnes and courage vnto others of his children which neither themselues felt nor euer any saw in them before Let vs not therfore feare how we shall stand when persecution commeth but let vs depend on the Lord who alone giueth strength and perseuerance and he will strengthen vs to stand LECTVRE XIV Verse 15. Some preach Christ euen through enuie and strife and some also of good will 16. The one part preacheth Christ of contention and not purely supposing to adde afflictions to my bands 17. But the other of loue knowing that I am set for the defence of the Gospell 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sincerely I therin ioy yea and will ioy NOw followeth the amplification of the latter effect and fruit of the Apostles bands which was the third thing noted in the former part of the Apostles narration set downe in these words Some preach Christ c. In which words the Apostle sheweth that of those brethren in the Lord which through his constancie in his bands were emboldened to preach Christ more frankly then before all of them did not preach Christ with the same minde nor vpon the same motiue nor for the same end but some with a corrupt minde moued through enuy and strife and to the end to adde more afflictions to the Apostles bands and others of a good minde moued through loue and to the end that with the Apostle they might defend the gospell So that here is set downe a distribution of such as preached Christ according to the diuersitie of the mindes wherewith of the motiues wherevpon and of the ends wherefore they preached Christ The distribution is this that some preached Christ sincerely and others not sincerely set downe ver 15. The minde wherewith the motiues wherevpon the end wherefore the worse sort preached Christ is set downe vers 15.16 Likewise the minde wherewith the motiues wherevpon the end wherefore the better sort preached Christ is set downe vers 15.17 Touching their mindes the better sort preached Christ of good will and a good minde toward the Apostle and toward the Gospell but the worse sort preached Christ not purely but of a corrupt and bad minde toward the Apostle Touching their motiues the better sort preached Christ euen vpon loue towards the Apostle and towards the Gospell but the worse sort preached Christ vpon enuie toward the Apostle and to stirre strife and contention in the Church among the brethren Touching their ends the better sort preached Christ to helpe the Apostle in the defence of the gospell knowing that he was appointed of God for the defence of the gospel but the worse sort preached Christ to adde more affliction to his bands thinking by the contentions which they raised in the Church both to greeue him and to exasperate Nero against him Thus I resolue the order and meaning of these words The thing which hence I obserue is the great difference of such as preach Christ in the Church of God For not to speake of such as set abroche false doctrine in the Church whereby either the foundation of our faith is either pluckt downe or shaken or the Church is burdened with â—aine traditions and commandments of men which are not â—fter God as the Apostle in his day so we in our day may â—ee that of those that preach Christ truly and soundly for â—octrine some preach Christ as they should and others â—therwise then they should some may be called good and â—thers bad preachers of Christ Which difference of Preaâ—hers as then it did so now it doth come to passe through â—he diuersitie partly of the mindes wherewith they preach â—artly of the motiues which cause them to preach and partâ—y of the ends wherefore they doe preach For in some it is â—ery cleare that they preach the glad tidings of your saluaâ—â—on vnto you of a very good minde towards God towards â—ou and towards the gospell of Christ Iesus only desiring â—nd that from the ground of their hearts the glory of God â—â—e saluation of your soules and the growth of the gospell â—f Christ Iesus But in others it is greatly to be feared that â—â—ey preach Christ of a naughty and bad minde affecting â—ther their owne glory then the glory of God seeking raâ—â—er their owne things then the things which are Iesus â—hrists hunting after yours rather then you minding any â—â—ing else rather then
we suffer with Christ we shall also reigne with Christ Where it iâ— to be noted that the Apostle saith this is a sure word this is a true saying that if we suffer with him we shall also reigne with him This then is a promise of the Lord vnto his children that loue him that if they suffer with him for his sake and his Gospels they shall also reigne with him and be glorified with him So that either the godly must doubt of the Lord his promises all which are yea and amen most certaine and sure or else the godly may assure themselues that their sufferings and their wrongs shall turne to their saluation in the day of Christ Iesus For what better assurance then that which is grounded on the Lords promise Or what plainer promises can there be then these of the Apostle in these places or rather of the Holy Ghost by the Apostle And therefore the Apostle saith in another place that â—t is a righteous thing with God to recompense tribulation to them which trouble others and to them that are troubled rest 2 Thess 1.6.7.10 when the Lord Iesus shall shew himselfe from heauen with his mighty Angels and shall come to be glorified in his Saints It is a righteous thing with God righteous indeed for his iustice sake to recompense tribulation to them that trouble others and righteous for his promise sake to recompense rest to them that are troubled Because then God is righteous and keepeth promise for euer therfore the godly may assure themselues that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus Here then is a notable consolation for all the godly in Christ Iesus against all crosses persecutions and troubles whatsoeuer As Christ was to suffer many things and so to enter into his kingdome so the godly in Christ Iesus are through many tribulations to enter into the kingdome of God But the comfort is that they shall all turne vnto their saluation in the day of Christ Iesus when they shall be for euer in the presence of the throne of God Apoc. 7.15.16 and serue him day and night in his Temple when they shall hunger no more nor thirst any more nor the sunne shall light on them nor any heat when he that sitteth on the throne shall dwell among them 17 and the Lambe which is in the middest of the throne shall gouerne them and wipe all teares from their eyes as the Lambe himselfe witnesseth touching them that haue suffered tribulation and washed their long robes in the bloud of the Lambe 14. The flesh I know will suggest and say in the meane while our case is hard no man with vs euery mans hand against vs we hunger and thirst we are reuiled and persecuted we are cast into prison and made the talke and wonder of the world we are driuen to many hard shifts and put to shreude plunges But what of all this when wee know that these shall turne to our saluation Be they what they will how great they will how lasting they will yet they are but light and but for a moment in respect of that farre most excellent and eternall weight of glory which they cause vnto vs as our Apostle witnesseth where he saith that our light affliction which is but for a moment 2 Cor. 4.17 causeth vnto vs a farre most excellent and an eternall weight of glory Here is the fruit and consequent of our affliction glory our affliction causeth vnto vs glory and here is both the smallnes and the shortnes of our affliction in comparison of that glory which shall be reueiled be it neuer so great and heauy it is but small and light in comparison of that farre most excellent glory be â—t neuer so long and lasting it is but for a moment in comparison of that eternall weight of glory laid vp for vs in the heauens Howsoeuer therefore when we suffer any crosse persecution or trouble these things for the time be grieuouâ— vnpleasant vnto vs as no chastizing for the present seemeth to be ioyous but greeuous Heb. 12.1 yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised seeing they cause vnto vs a farre most excellent and an eternall weight of glory seeing they shall turne to our saluation let vs be of good comfort whatsoeuer in this kinde doth befall vs. And let vs 1. as the Apostle willeth runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith 2. who for the ioy that was set before him endured the â—rosse and despised the shame and is set at the right hand of the â—hrone of God And whatsoeuer our sufferings be let it be with vs as it was with the Apostle that with him we may say as the sufferings of Christ abound in vs 2 Cor. 1.5 so our consolation aboundeth through Christ Againe here is a good ground and warrant for vs against â—hat vncomfortable doctrine of doubting of our saluation For if we may assure our selues that our sufferings and our wrongs shall turne to our saluation then may wee assure our selues of our saluation Yea but it will be said what an argument and reason is this Paul might therefore wee may I say it is a good one because vpon the same ground that he might we may Yea but he might know this by the reuelation of the spirit which now we are not to looke for True but he might also know this out of the holy scripture where the Lord hath passed his promise for this and so we may on the same promise whereon he might build his knowledge and assurance on the same may we and all the faithfull children of God build our knowledge and assurance the promise being made vnto all that loue God and are in Christ Iesus Many doubts indeed we haue and full of distrustfulnesse we are oftentimes euen the best of vs but yet yee see that vpon good ground of Gods promise by the example of our Apostle we may assure our selues of our saluation if as the Apostle did so we doe belong vnto Christ Iesus at least if we suffer persecution and trouble for his sake for so farre this place will go that if we suffer persecution and trouble for Christ his sake then we may assure our selues of our saluation because we may assure our selues that our sufferings and troubles shall turne to our saluation Suffer not your selues therefore to be deceiued by those vncomfortable teachers of doubting which teach that not any man to whom it is not reuealed by the spirit in particular can be sure of his saluation but onely in an vncertaine hope As this place doth shew that such of the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation and so consequently may assure themselues of their saluation so many other places
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
vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
to be separated from Christ for their sakes Hee saw and knew what was best for himselfe euen that he should abide in the vine whereinto he was ingrafted Yet as a man forgetting or not regarding that which was best for himself he lookt so much vnto the good of his brethren that hee brake out and said Rom. 9.3 I would wish my selfe separated from Christ for my brethren that are my kinsmen according to the flesh And so should it be euen with all of vs wee should not alwaies looke what is best for our selues but also what is most meete and needfull for Gods glory And though as we heard before it were farre better for vs to bee loosed and to be with Christ in respect of our selues then liue in the body yet are we also to looke what is more needfull for Gods glorie and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body Good for the Church and good for the common-wealth it would bee if men could thus frame their desires not alwaies to runne vpon that which is best for themselues but that which is most for Gods glory and for the good of our brethren For why is it that in Church and in Common-weale things are so farre amisse as they are Wee complaine much and ô things were neuer so badde neuer so much amisse in Church or in Common-weale And where is the cause Euen within our selues Few such parents as was Abraham few such magistrates as was Moses few such ministers as was Paul that so bridle their desires that they preferre Gods glory and the publike good before their owne good The minister now can see and say this were more needfull for the Church but this is better for me more ease for me more commodious for me more pleasant vnto me and blame me not if I most respect that which is best for my selfe indeed the worst for himselfe but the best in his corrupt account The magistrate likewise now can say this and this indeed were best of all for the common good neuerthelesse this is better for mee and neere is my coate but neerer is my shirt and I count him a very foole that is not chiefely wise for himselfe Parents likewise now can say to bestow some of my goods and substance thus and thus were most indeed for Gods glory and for the good of many of Gods children neuerthelesse is more needfull for my children and no man may blame mee if they be the dearest vnto mee if what I haue I keepe for them And thus our desires are carried cleane otherwise then were our Apostles He much desired his owne priuate good but more the glorie of God and the good of others We much desire the glory of God and the good of others shall I say so I wish it might be truely said of many mo that it is but be it so we much desire the glorie of God and the good of others but more our owne priuate good more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended Minister and Magistrate and all of vs must reforme our desires Howsoeuer this or that were best for the Minister in respect of himselfe yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church and set his desires vpon that Howsoeuer this or that were best for the Magistrate in respect of himselfe yet must hee looke vnto that which is more needfull for Gods glorie and the good of the Common-weale and set his desires vpon that Howsoeuer this or that might be best of all for vs in respect of our selues yet if another thing be more needefull for Gods glorie and the good of others we must looke vnto that and set our desires on that Phil. 2.4 Looke not euery man saith our Apostle on his owne things but euery man also on the things of other men Let vs beloued both Minister and Magistrate and all of vs thus doe and whatsoeuer is most for Gods glorie and for the good of his Church let vs most set our desires on that LECTVRE XX. PHILIP 1. Verse 24. Neuerthelesse to abide in the flesh is more needfull for you 25. And this I am sure of that I shall abide and with you all continue for the furtherance and ioy of your faith 26. That you may more abundantly reioyce in Iesus Christ for me by my comming to you againe ANother thing yet there is which here is to be noted and that is that the Apostle saith that it is more needefull for the Philippians that he liue longer then that hee bee loosed Whence I obserue that the long life of the faith full Pastor is very needefull for the Church and the blessing of God vpon it A plaine proofe whereof we haue in the example of Iehoida touching whom it is said 2 Cron. 24.2.17 That Ioash did vprightly in the fight of the Lord all the dayes of Iehoiada the Priest But after the death of Iehoiada came the Princes of Iudah and did reuerence to the King and the King hearkened vnto them and they left the house of the God of their Fathers and serued groues and idols What a blessing of the Lord was here vpon Ioash the King of Iudah and vpon all Iudah by the life of Iehoiada the Priest So long as hee liued Ioash did that which was good in the sight of the Lord and Iudah walked in the waies of the Lord but when hee was dead then Ioash the King and Iudah with him reuolted from the true seruice of the Lord and fell vnto idolatry And therefore the Lord purposing to visite the iniquities of Iudah Psay 3 2. and Hierusalem vpon them threateneth to take away from them the Iudge and the Prophet that is the Magistrate and the Minister as if he should haue said that he would roote out all ciuill gouernment and all ecclesiasticall discipline from amongst them and bring an vtter confusion and desolation vpon them Is it then a plague of GOD vpon a land to take away their Prophets and their Teachers And is it a visitation of the peoples sinnes vpon them By this then ye see that the continuance of the Pastors life among the people is the blessing of the Lord vpon the people I meane the continuance of the good and faithfull Pastors life For otherwise if the Pastor be an idle sheepe-heard one that despiseth his flocke one that cannot or will not feed the tender Lambes of Christ Iesus leade them forth vnto greene pastures and vnto the soft running waters then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard to cut him off from feeding his people And therfore the Lord promising in mercie to visite his dispersed flocke speaketh thus vnto them by his Prophet Behold Ezec. 34.10 I come against
Iesus Eph. 4.1 So that being Saints by calling we are to labour to be Saints in life and conuersation As then is our calling as is our profession so are we to labor to lead a life agreeable to our calling agreeable to our profession and professing the Gospell of Christ Iesus to lead a life agreeable to the Gospell of Christ Iesus And why The reasons are very cleare As 1. that the Gospell of Christ Iesus be not euill spoken of Tit. 2.5 euen as young women are taught to be discreete chaste keeping at home good and subiect to their Husbands that the word of God be not euill spoken of For what readier way to cause the profane and wicked to blaspheme the Gospell of Iesus Christ then when the Professors of the Gospell liue not according to the Gospell Rom. 2.21.22.23.24 Thou that preachest a man should not steale dost thou steale saith our Apostle thou that saist a man should not commit adulterie dost thou commit adulterie thou that abhorrest Idols committest thou sacriledge thou that gloriest in the law through breaking the Law dishonourest thou God for the name of God is blaspheamed among the Gentiles through you And if it may be said vnto vs thou that professest the Gospell of Iesus Christ doest thou lead a life which becommeth not the Gospell of Iesus Christ shall not the Gospell of Iesus Christ be blasphemed and euill spoken of among the profane Atheists and miscreants of this sinfull world through vs yes surely they shall say vnto vs as the Gentiles did to the children of Israell which poluted Gods name among them EZ 36.20 These are the people of the Lord these are the Professors of the Gospell these be the fruits of their holy profession and of the Gospell amongst them 2. They that professe the Gospell of Christ are to labour to liue agreeably thereunto that they may adorne the Gospell of Christ Iesus in all thing and winne others by their holy conuersation vnto righteousnesse and holinesse Tit. 2.10 euen as seruants are taught to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things and as Peter exhorteth saying 1 Pet. 2.2 haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation For when they that feare not the Lord shall see our good workes then shall they be brought to glorifie God our father which is in heauen when they shall see that as our profession is holy so our life also is holy then shall they beginne to suspect their owne wayes and to turne vnto the Lord as that place of Peter maketh plaine where he exhorteth the wiues to be subiect to their husbands 1 Pet. 3.1 and why that euen they which obey not the word may without the word be wonne by the conuersation of the wiues Whence it plainely appeareth that by the holy conuersation of them that are religious and godly be they men or women they that haue no good will vnto the word are oftentimes wonne vnto the obedience of the word 3. They that professe the Gospell are to labour to liue as becommeth the Gospel because of the commandement Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen because of the promise as many as walke according to this rule of the Gospell peace shall be vpon them and mercie Gal. 6.16 and vpon the Israel of God because it becommeth citizens of heauen to haue their conuersation in heauen and them that are called to the knowledge of God to walke as the children of God and because it is the lesson which their profession should teach them as the Apostle witnesseth saying T it 2.11.12 the grace of God which bringeth saluation to all men hath appeared and teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world looking for the blessed hope c. In one word so onely the Gospell is the glad tidings of theiâ— saluation vnto the Professors of the Gospell if their conuersation be as it becommeth the Gospell of Christ and therefore they are to labour that their conuersation be such as becommeth their profession This then may serue for a iust reproofe of many carnall Gospellers in our day For many Gospellers there are by profession but not many that lead such a life as becommeth the Gospell of Christ many there are that professe they know God not many that shew forth the fruite thereof in an holy conuersation such as our Apostle speaketh of where he saith they professe that they know God Tit. 1.16 but by workes they denie him and are abominable and disobedient and vnto euery good worke reprobate So that it may be said of Gospellers as one said of Doctours many Doctours few Doctours many in name few in deed so many Gospellers few Gospellers many in name and few in deed many in profession few in practise many in word few in worke many in tale few in life and conuersation For is it not said of many that make a very great profession of the Gospell and of religion that they are hard men vnmercifull men men that grinde the faces of the poore and sell the needie for shoes as the Prophet speaketh Are there not many such that are noted to be Vsurers Oppressors Extortioners and the like Is it not said of many such that they are as ready to portion and to couenant for their dues with their Pastor as any men that they are as ready to turne their Tenants a grasing as any men that they are as ready to ioyne house to house to lay field to field and to enclose all vnto themselues as any men Is it not said that the complaint of the poore and fatherles and widow is taken vp as much against them as against any men I would it were not said in Gath noised in the secrets of Ashkelon I wish the prophane Atheist the superstitious Papist and the couetous worldling could not iustly twite vs with it Alas beloued do we not see and consider that thus we make our God to be blasphemed our profession to bee slandered and the Gospell of Christ Iesus to be euill spoken of for our sakes Doe we not see and consider that Atheist and Papist and euery earthly minded man makes his vantage of these things and thinkes his owne waies well patronaged by our waies Doe wee not see and consider that by such our life and conuersation the froward and obstinate are hardened the weake are offended and the edge and courage of many much cooled and abated If such spots and staines in our life did only touch our selues yet were we to looke vnto them because without holinesse of life no man shall
this generall wherevnto he exhorteth them are 1. that they haue the same loue that is that they loue the same things in the Lord. 2. That they be of one accord that is that they agree in their wills and desires in the Lord. 3. That they be of one iudgement that is that they agree in the doctrine and truth of Christ Iesus These be the things which he wisheth to be in them that their conuersation may be such as becommeth the Gospell of Christ in generall to be like affectioned in the Lord in speciall to loue the same things in the Lord to agree in their wills and desires in the Lord to agree in the doctrine and truth of Christ Iesus Now the faults which hee wisheth them to be free from are contention vaine-glory and selfe-loue noted in the verses following yet so that the countre-poyson of humilitie is therein countre-ballanced and perswaded that nothing be done through contention c. This I take to be the order and meaning of these words thus farre Now let vs see what obseruations we may gather hence for our owne farther vse and instruction If there be therfore any consolation in Christ Iesus In this manner of the Apostles exhortation 1. In generall I note the Apostles vehement obtestation of the Philippians for the embracing of concord loue and humilitie that they may neuer faile from amongst them He mought as hee saith to Philemon haue commaunded them in Christ that which were conuenient Vers 8. Yet hee rather beseecheth them but that hee doth indeed thorowly euen for all the loues sakes vnder heauen if there be any consolation in Christ in them any comfort of loue in them c. Whence I obserue in what manner the Pastors ought to labour to represse such enormities amongst their people as hinder the course of a Christian conuersation they are earnestly to beseech them euen as if they desired no other recompence of their labors and trauels amongst them then this that such and such contentions might be taken vp such and such disorders might bee reformed such and such Christian pietie might bee maintained They are to remember that they are fathers to their flockes as the Apostle calleth himselfe 1 Cor. 4.15 1 Joh. 2.1 and as Iohn also implieth when hee saith my babes little children c. and therefore they are to deale with them as parents with their children Now the father if happily his children be at oddes amongst themselues what doth he He calleth them vnto him hee remembreth them what care hee hath had ouer them what cost hee hath beene at with them what his loue hath beene towards them what his desire hath beene of their good what honour duety reuerence and obedience they owe vnto him and at length entreateth them that if they haue any care of these things if they desire his comfort if they will not bring his life downe vnto the dust with griefe they will be reconciled and liue together as brethren in vnitie Euen so Pastors which are spirituall fathers when their people their children fall to inconueniences which any way breede offence they are to remember them with what care they labour amongst them how they long after their good from the very heart roote in Iesus Christ what continuall mention they make of them in their praiers vnto the Lord what honour againe duetie reuerence and obedience they owe vnto them as vnto them that watch for their soules and at length earnestly to beseech them that if they haue any care of these things if they desire his continuance with comfort amongst them if they wish that he may giue vp his accounts for them in that day with ioy not with griefe then they will reforme such and such disorders liue in such and such sort as becommeth the Gospell of Christ Iesus Our Apostle dealing thus with the Philippians in this place hath therein left a patterne for all Pastors that they should so deale with their people as they haue him for example Here it may be you will say that you could like this well that in things conuenient for you Pastors would thus mildly deale with you as parents with their children But forsooth they will rather commaund as Masters ouer seruants and oftentimes threaten the law they will when things are amisse and this yee cannot brooke Will ye then haue vs to beseech you mildly to deale with you as here the Apostle dealt with the Philippians If ye doe not it is because ye are not as were the Philippians Be ye as were the Philippians generally embrace the truth of Christ Iesus bee constant in the faith of Christ Iesus be patient in afflictions for Christ Iesus his sake communicate to the afflictions of the Saints of Christ Iesus loue them that labour amongst you and are euer in the Lord amongst many graces of the spirit let there be but some infirmities of the flesh and see whether we will not beseech you and deale with you as here the Apostle dealt with these Philippians But if ye be like vnto the Galathians vnstable soules caried about with euery winde of doctrine corrupt in iudgement corrupt in manners then yee may looke for it that as Paul sharply rebuked them saying O foolish Galatians who hath bewitched you that yee should not obey the truth Gal. 3.1 so we will learne of him sharply to reproue you This ye must know that we may come vnto you either with a rodde 1 Cor. 4.21 Philem. 8. or in loue and in the spirit of meeknesse that in Christ we may command you that which is conuenient for you euen when for loues sake we rather beseech you If we come then vnto you with a rod or if we commaund you we do that we may doe but ye driue vs vnto it by your inordinate waies and dissolute liues which as cankred sores neede sharpe corrasiues For this is a thing ye heare which we vrge and presse that pastors are to labour to represse such enormities as arise amongst their people in the mildest sort that may be earnestly beseeching them to reform such things as are amisse And againe if we come vnto you for loues sake beseeching you we remit of that wee may doe euen because in all louing kindnesse and meeknesse of the spirit we would reconcile you vnto God and ioyne you vnto the things that belong vnto your peace For therfore we beseech you that by mildnesse we may preuaile in that wherin of right we may command But this withall ye must note that our beseeching of you is to be vnto you as if we commanded you For when the Apostle saith 2 Thes 2.1.2 we beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him that ye be not suddenly moued from your mind c. What else is his beseeching of the Thessalonians but an adiuration of them by these things that they be not troubled about the day of the Lord
my comfort bridle thine inordinate desires flie from that which is euill and doe that is good what cares the people for the comfort of their Pastor in this case or the childe for the comfort of his father or the friend for the comfort of his friend Will any of them for the loue of them that they may bee comforted by them yeeld vnto their holy desires Nay wee loue them not so but whatsoeuer become of their comfort wee will follow our owne wayes If it be so with vs this is verily a fault amongst vs and let vs hereafter so loue the godly whatsoeuer be their place that wee make reckoning of their comfort and in token thereof let vs hearken to such holy aduice as they giue vs. His third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit and haue fellowship one with another as members of one body vnder one head then fulfill my ioy c. The ground of which argument is that men knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreemenâ— amongst themselues Whence I obserue that wee are to giue proofe of being knit together in the bond of one spirit by the bond of peace concord and loue amongst our selues Thus where it is said in the Acts of such as were brought to the faith through the Apostles preaching that they beleeued and were baptized as a token and proofe that they were all baptized into one spirit it is also said that they continued together with one accord that they were of one heart and of one soule All that beleeued saith Luke were in one place Act. 2.14 and had all things common 41.46 And they sold their possessions and goods and parted them to all men as euery one had need And they continued daily with one accord in the Temple c. All which things are set downe as tokens and proofes that they were all baptized into one spirit And againe The whole multitude of them that beleeued were of one heart and of one soule that is of one minde will consent and affection whereby they shewed indeed that they were knit together in one spirit and had fellowship one with another as members of one head and therein left vs an example how wee should shew that wee are so knit that wee haue such fellowship What proofe then we giue that we are knit together in one spirit and haue fellowship one with another as members of one body let our contentions discords and diuisions witnesse vnto the world Indeed they doe too too plainly witnesse vnto our faces that herein wee are carnall and walke not as they that are knit together in the fellowship of the spirit But the words following wil giue vs further occasion to speake of this point His fourth argument is If there be any compassion and mercy that is if yee haue any bowels of compassion to shew any mercy vnto mee the Lord his prisoner for your sake fulfill my ioy c. The ground of which argument is that in mercy and compassion towards him the Lord his prisoner for their sake they should at his request fulfill his ioy to be like c. Whence I obserue that the godly requests of Gods Saints afflicted for Christ his sake should moue in vs such bowels of compassion as that wee should gladly hearken and yeeld vnto them Hereupon our Apostle before diuers exhortations and requests which he maketh in his Epistles prefixeth this that hee was prisoner in the Lord prisoner of Iesus Christ I therefore being prisoner in the Lord saith he Eph. 4.1 pray you that yee walke worthy of that vocation whereunto yee are called Where in that he saith I being prisoner in the Lord he thereby implieth that they were the rather to hearken vnto his exhortation because it was the exhortation of him that was prisoner for the Lord his cause And so hee beginneth his Epistle to Philemon thus Paul a prisoner of Iesus Christ implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus because it was the request of him that was now prisoner for Iesus Christ I omit other places By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs. And it were well that in all places they were so powerfull and effectuall as to stirre vp the very bowels of compassion towards them But are not many in many places rather readie to adde affliction vnto their bonds Would it not now be enough to reiect the requests were they neuer so godly if they should come in the name of the prisoner of the Lord I the prisoner of the Lord pray you that yee reforme the wickednesse of your wayes Indeed wee may well wish in our daies that enioying our libertie we may beseech you in Christ his stead for I feare that if out of our prisons bonds wee should thus write vnto you If there bee any compassion and mercy in you towards mee the Lord his prisoner hearken vnto mee in this that yee be like minded or the like I say I feare mee the mention of our bonds would not much preuaile with you or moue any bowels of compassion in you Well howsoeuer it would it should and I hope it will in all that belong to Christ Iesus And let this suffice to be obserued from the seuerall arguments couched in the manner of the Apostles exhortation Now followeth the matter of the Apostles exhortation which is this in generall that they be like minded Which is not simply proposed but with this motiue prefixed thereunto My ioy though for great cause it be great yet is not full vnlesse yee be like minded Fulfill my ioy that yee be like minded Whence I obserue first that the godly Pastors ioy is to be in the weale of his people whatsoeuer his owne case bee If himselfe bee as Paul here was close in prison bound with chaines and looke for nothing but sentence of death yet if his people be well if they stand fast in the faith hee is to bee glad and reioyce euen in his bonds When our Apostle wrote to Philemon hee was in prison as euen now wee heard yet saith he to him wee haue great ioy and consolation in thy loue because by thee the Saints hearts are comforted So how hard soeuer the Pastors owne case be yet if hee bee a good one hee hath great ioy and consolation in his peoples weale But too too many Pastors wee haue in our day which if themselues be well care not in what case their people bee If they haue the fleece from them their hearts are glad whatsoeuer become of them But such reioycing is not good and shall be bitternesse in the end 2. Hence I obserue that the good Pastors ioy is not to be full so long as any thing is amisse amongst
into one Christ as the reasonable soule and flesh is vnited into one man A distinction therefore of natures there is in Christ but no confusion of substance one Christ and he both God and man Thirdly it that it is said he was made like vnto men I note the truth oâ— his Manhood for the Apostles meaning is that in no sort be tooke on him the nature or qualities of Angels but tooke the seed of Abraham and so made himselfe man that in nothing he differed from the common sort of men tasting of all man infirmities and in all things was as man sinne only excepted Lastly in that it is said he was found in shape as a man I note the same thing that before namely the truth of Christ his Manhood for in these words the Apostle his meaning iâ— that his very person and behauiour shewed him to bee a man and a man as the Prophet speaketh full of sorrowes Thâ—â— haue I briefly pointed at some of those notes and obseruation which may easily bee gathered touching the Godhead and Manhood of Christ out of this description of Christ his humilitie in his incarnation To knit vp the whole in one generall note and obseruation here wee may most cleerely obserue the great humilitie of our Lord and Sauiour Christ Iesus euen this one description of his incarnation may both most liuely present it before our eyes and be a most cleere patterne vnto vs how wee ought to be minded one towards another Hee that was very God of the substance of the Father glorious in maiestie wonderfull in power only wise of right and without any iniurie to the Godhead at all euery way equall vnto God the Father of himselfe vouchsafed to descend from his high and glorious maiestie and to take into the vnitie of his person the nature of a man euen the base condition of a seruant and in euery thing that concernes mans nature to bee like vnto all other men sinne only excepted Here is loue passing the loue of women and here is humilitie beyond all comparison Who knoweth not this and yet who followeth this patterne of Christ Iesus set before him He when we were enemies vnto him vouchsafed to come vnto vs which of vs will vouchsafe â—o goe vnto our enemie and be reconciled vnto him though â—he commandement be that the Sunne should not go downe vpon our wrath Nay how hardly are wee drawne to come vnto him that hath thus vouchsafed to come vnto vs Let the â—ell ring in the fore noone and in the after noone to call vs to come vnto him that wee may heare his will out of his word yet either wee will not come at all or at our best leisure when our owne businesse is dispatcht Hee for vs vouchsafed to descend from his high Throne of Maiestie and to become man But which of vs will stoope downe a whit or at all let downe our saile for our poore brethrens sake Nay if wee bee aboue them rather than wee will looke so low wee will turne them out of house and home out of lands and goods yea wee will suffer them for want of food to perish in our streets O if Christ Iesus had beene so vnkinde vnto thee how hadst thou ere this beene plunged into the bottomelesse pit of hell and so beene preuented of this vnkindnesse to thy brother He disdained not to take on him euen the basest condition of a man euen of a seruant and for our sakes to become poore that wee through his pouertie might be made rich But how many of vs with patience doc beare our pouertie Nay doe wee not murmur and grudge against God as an vnequall disposer of these temporall blessings Doe wee not often breake out into these intemperate speeches Rather than we will thus want wee will rob by the high wayes side or steale Rather than we will starue wee will haue it out of the rich mans belly c. But know thou that vnlesse Christ had beene poore for thy sake thou hadst had thy portion with the Deuill and his Angels He tooke vpon him our infirmities that so hee might take compassion on our infirmities But how many of vs are moued to take compassion on the miseries distresses and infirmities of our brethren Nay how many of vs doe shut vp all bowels of compassion against those that are in miserie and distresse not clothing the naked not feeding the hungry not visiting the sicke not releeuing the distressed O my brethres let the same minde be in you that was in Christ Iesus If hee thus humbled himselfe for our sakes let vs follow him in the practise of humilitie Let vs equall our selues vnto them of the lowest degree Let vs plucke downe our high sailes and bee ready to distribute vnto the necessitie of the Saints Let vs dâ—e good vnto all but especially vnto those that are of the houshold of faith Let vs not say with the Angell of the Church of Laâ—â—icea I am rich and increased with gold and haue need of nothing but let vs cast downe our selues for our sinnes and let euery man be humbled in his owne soule and so shall we submit our selues one vnto another Let vs alwayes set before our eyes the humilitie of Christ Iesus in his incarnation and thereby be prouoked to all humblenesse and lowlinesse of minde Meditate on these things all yee that feare God and yee shall finde rest vnto your soules Meditate on these things ye that now come or hereafter meane to come to the Lords Table to be made partakers of the mysteries of Christ his blessed death and passion Here Christ Iesus who was made bone of our bone and flesh of our flesh inuiteth you vnto this holy Supper that you may be made bone of his bone and flesh of his flesh Here by a true and liuely faith through the operation of the holy spirit yee are made bone of his bone and flesh of his flesh members of his body and vessels of his glory But there must be in you the same minde that was in Christ Iesus yee must put away all hatred and contention all rancour and malice and as he came to vs in loue towards vs so wee must come vnto him in perfect loue and charitie towards all men As hee came vnto vs to kill sinne in our flesh so wee must come vnto him purged from the corruption which is in the world through lust 2 Pet. 1.4 that so wee may bee partakers of the diuine nature as Peter speaketh As hee came vnto vs giuing vs an ensample so to walke as hee hath walked so wee must come to him with full resolution and setled purpose so to walke as wee haue him for an ensample in all humblenesse and lowlinesse of minde or else in comming vnto him to this holy Table wee heape vnto our selues wrath against the day of wrath and of the declaration of the iust iudgement of God The Lord giue vs his grace that we may walke
also abased not as it is considered in it selfe for so it is immutable but in respect of the vaile of the flesh vnder which it was so couered that it lay hid from the first moment of Christ his incarnation to the time of his resurrection without any great manifestation of his power and maiestie therein Did he then who was both God and man thus voluntarily humble himselfe in his Godhead and in his manhood did he so abase himselfe that he would be borne in a cratch conuerse with poore fishermen eat and drinke with Publicans and sinners be baptized of Iohn be tempted of the Deuil wash his Disciples feete and as a Lambe before the shearer so not open his mouth What should this teach vs my brethren Euen willingly to submit our selues one vnto another and all of vs to decke our selues inwardly with lowlinesse or minde If abundance of wisdome and knowledge if greatnes in honor and dignitie if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe his name was wonderful counseller the mighty God the euerlasting father the prince of peace to him did belong all honor and glory in him were hid all the treasures of wisdome knowledge of his fulnesse haue all we receiued grace for grace yet for all this he thus humbled himselfe willingly as yee haue heard Let not therefore the conceit of wisdome and knowledge in our selues let not the conceit of our wealth and riches of our preferments and honors of our birth and friends cause vs to swell with pride of our owne gifts or to lift vp our selues aboue our brethren to disdaine our inferiors let not these be any staies why â—ere should not be in vs the same mindes that was in that â—hrist Iesus Let euery man make himselfe equall vnto them of the â—est degree and let euery man esteeme other better then himselfe â—e God resisteth the proud and giueth grace vnto the humble â—nd let this be noted touching Christ his humiliation It â—â—â—loweth And he became obedient or he was made obedient Whence I â—â—te the second point which I proposed to be spoken of to â—t Christ his obedience in his life vnto the law to fulfill the â—v For if the question be asked when and how long was â—rist obedient The Apostle answereth vsque ad mortem vnâ—â— the death not as if his death were no part of his obediâ—ce but the Apostle plainely implieth thereby that as in the 〈◊〉 of his life he was obedient vnto his Fathers will to fulfill â—e law for vs so was he obedient in his death to redeeme vs â—m death hell and the Deuill Touching his obedience vnâ—â— the law to fulfill the law the Apostle saith that when the â—nesse of time was come Gal. 4.4 God sent forth his Sonne made of a man and made vnder the law that is subiect vnto the law to fill the law And of himselfe thus our Sauiour himselfe â—aketh Mat. 5.17 thinke not that I am come to destroy the Law or the â—ophets I am not come to destroy them but to fulfill them Christ â—n was made subiect to the law and came into the world to â—â—fill the law And therefore he was circumcised the eight â—y he was represented to the Lord after the daies of Maries â—â—rification and as the text saith Luc. 2.39 all things were done for him â—â—ording to the law of the Lord. He gaue sight to the blinde â—â—de the deafe to heare the dumme to speake the lame to goe c. Es 35.5 6. â—it was so written of him He preached the Gospell to the â—re bound vp the broken hearted 61.1 2. preached deliuerance to the â—tiues set at libertie them that were bruised preached the accepâ—le yeare of the Lord c as it was so written of him He was â—uted with the transgressors though he had done no wickednesse 53.12 â—ther any deceit was in his mouth he bare the sinnes of many and â—yed for the trespassers as it was so written of him In a word â—atsoeuer was written of him in the law of Moses and in the Prophets and in the Psalmes all that he fulfilled And therefore when Iohn would haue put him backe from his baptisme he said vnto him Mat. 3.15 Let be now for thus it becommeth vs to first all righteousnesse as if he had said stay not this act of my baptizing for we must render perfect obedience vnto the Father in all things which he hath ordained Now will yee know the reason why Christ thus fulfilled the law as it was written 〈◊〉 him Gal. 4.5 The Apostle giueth it where he saith for this cause 〈◊〉 was made subiect vnto the law that he might redeeme them when were vnder the law Rom. 8.4 or as the same Apostle saith that the rightâ—ousnesse of the law might be fulfilled in vs which walke not after the flesh but after the spirit .i. that his fulfilling of the law in oâ— flesh might be imputed for righteousnes vnto the children oâ— his kingdome as well as if they had fulfilled the law in the owne persons For when as the same Apostle there speakeâ—â— by reason of our sinnefull flesh we were not able to fulfill the law and therefore must needs perish by the law then God sâ—â—ding his owne Sonne in the similitude of sinnefull flesh maâ—â— him obedient vnto the law that his fulfilling of the law mighâ— be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent and walke not after the flesh but are the spirit Againe the worke of our redemption consisted not onely in Christ his sufferings and death but in his fulâ—â—ling of the law also For the sufferings and death of Chriâ—â— considered apart from his legall obedience onely takes aâ— the guilt and punishment frees man from death and make him of a sinner to be no sinner but that he may be fully reconciled to God and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto vâ— Witnes the Apostle Rom. 3.19 where he saith As by the disobedience of 〈◊〉 man many were made sinners so by the obedience of one shall 〈◊〉 be made righteous where speaking generally of obedience bâ— meaneth Christ his whole obedience which in all his life time he performed For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores sic in obedience Christi fuit impletio legis vnde sumus iusti the transgressneâ— the law whereby we are made sinners so in the obedience of Châ—â— there was the fulfilling of the law whereby we are made iust And therefore that he might be made of God vnto vs perfect iustication and redemption besides that he suffered and died for â—s that he might free vs from sinne and death he also fulfilled â—he law for vs that so we might be made the righteousnesse
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
When it is added that euery tongue should confesse the Apostle thereby sheweth both what all creatures still ought to doe and also what all creatures shall doe in that last and great day For his meaning is that all creatures ought still to confes at the last shall confes that Iesus Christ is the Lord euen that that Iesus which was crucified which made his graue with the wicked in his death is Lord God that all honor power glory belongeth vnto him Here then we are put in minde of a dutie necessarily to be â—erformed of all Christians which is not onely to be subiect â—d obedient to Christ his will but to confesse likewise and â—â—knowledge that Iesus Christ is the Lord. The Angels and â—e Saints in heauen which stand before the throne and beâ—re the Lambe clothed with long white robes and palmes in â—eir hands they cry aloud and they say Apoc. 7.9 Saluation commeth â— our God that sitteth vpon the throne and of the Lambe yea â—ey cease not day or night crying and saying Praise 12. and gloâ— and wisdome and thanks and honor and power and might be â—â—to our God for euermore Amen Yea the powers of darknesse â—emselues ought thus to confesse Iesus Christ that all power â—nd honor and might belongeth vnto him inasmuch as they â—ere created formed and made for his glory not onely to be â—ewed in their confusion but that they might sound forth his â—raise and his glory The Angels and Saints in heauen they â—oe Deuils and damned in hell they ought to confesse â—at Iesus Christ is the Lord and shall we doubt whether it â—e mans dutie to confesse that Iesus Christ is the Lord With â—e heart man beleeueth vnto righteousnesse Ro. 10.10 and with the mouth â—an confesseth to saluation saith the Apostle Where the Apoâ—â—le plainely sheweth that as faith in the heart so confession â— the mouth is needfull to saluation The Euangelist S. Iohn â—ith that among the chiefe rulers of the Iewes many beleeued 〈◊〉 Christ Iesus Joh. 12.42 but because of the Pharisies they did not confesse â—im left they should be cast out of the synagogue Did they beâ—eeue in Christ Iesus but not confesse him In that they did â—ot confesse him it is a plaine argument that their faith was â—ut a weake faith Happily they begun to embrace the truth â—f Christ and to be astonished at his miracles but in that they â—urst not confesse him it is plaine that they did not truly beâ—eeue in him Which is yet more plaine by that S. Iohn farâ—her addeth they loued the praise of men 43. more then the praise of God which preposterous loue wheresoeuer it is there is neiâ—her the loue of God in deed nor faith in Iesus Christ The Apostle to Titus telleth vs of some that professe that they 〈◊〉 God Tit. 1.16 but by their workes they denie him and are abominable are disobedient and vnto euery good worke reprobate As before we had faith in Christ but no confession of Christ so here we haue confession and profession of Christ but no practise of the life of Christ and therefore as their faith was iustly aâ—gued to be no sincere and sound faith because they did not confesse Christ so the profession of these of whom the Apostle speaketh may iustly be argued to be no sincere and souâ—e profession because in their liues they practise not that whereof they make profession with their mouthes They seemed to haue faith in Christ but they did not confesse Christ and therefore they may be truely said neither to haue soundâ—y beleeued in Christ neither to haue confessed Christ These seeme to professe to know God but by their workes they denie him and therefore they may be truely said neither to haue sincerely confessed Christ neither to haue practises his will Seeing therefore it is so that both where Christ is not confessed there Christ is not beleeued and againe where Christ is confessed there many times his will is not practised very behouefull it will be for vs whose dutie it is to confesse and acknowledge before all men that Christ Iesus is the Lord to see what a kinde of confession it is which our dutie doth require of vs. We must then here take heede that we doe not deceiue our selues with a bare and naked confession of Christ Iesus with a simple and outward profession of his name and religion as if all were well when by an outward shew we had bleared the eyes of men or as if we had then performed this dutie whereof I speake as well as the best when wee haue made confession of our faith and said the Lords praier or when we haue beene at the Church and heard the seruice and happily a Sermon when we haue made some faire weatheâ— without howsoeuer all within be full of rapine bribery and excesse Nay nay brethren Christ himselfe hath told vs that not euery one that saith vnto him Lord Lord shall enter into his kingdome Nay he hath pronounced a woe vnto such hypocrites Mat. 23.25 as make cleane the vtter side of the cup and of the platter when within they are full of briberie and excesse and he hath â—kened them vnto whited tombes Mat. 23.27 which appeare beautifull outâ—ard but are within full of dead mens bones and of all filthinesse â—t is not then the lip-labour of a bare and naked confession of Christ it is not a simple and outward profession of religion â—hat will serue the turne or is acceptable vnto God it is not â—he discoursing knowledge of Christ nor the discoursing â—lke of his kingdome which pleaseth the Lord but the conâ—ession of a Christian and that which is here required is that â—ut of a faith vnfaigned with our mouthes wee confesse that â—esus Christ is the Lord and because he is the Lord therefore â—ee will not giue his honour to another but will serue him â—ithout feare in holinesse and in righteousnesse before him all â—he dayes of our life The root then whence our confession â—f Christ must spring if by it wee will please the Lord is an â—nfained faith for faith is it which maketh vs not ashamed â—ut maketh vs bold to confesse our Christ in all places I beâ—eeued saith the Prophet and therefore I spake And most sure â— is that then and neuer but then we doe boldly and sincerely â—onfesse Christ and professe his religion when faith hath â—lly seazed vpon our soules that wee beleeue perfectly in Christ Iesus for because wee beleeue fully in him therefore â—ee boldly and freely confesse him Whosoeuer therefore â—hou art that wilt not or darest not confesse thy Christ and â—rofesse his religion for feare of trouble or displeasure or alâ—eration of the State or any like respect know this that thy â—eart is not sound with thy God and that this is for want of â—rue faith in thee Let them looke vnto this who for feare of â— change or for feare
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
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
tongues full of deceit c. So vnpure that euen our mindes and consciences are defiled so vntoward that wee cleane peruert the straight waies of the Lord and in stead of giuing our members weapons of righteousnesse vnto God making them weapons of vnrighteousnesse vnto sinne and in stead of seruing God altogether yeelding our selues seruants vnto sinne Most miserable and wretched is our state darknesse without light ignoâ—rance without vnderstanding foolishnesse without wisedome before such time as all mists of darknes ignorance and foolishnesse be expelled by the bright beames of Gods holy Spirit and we brought vnto the glorious liberty of the sonnes of God Yea and such thou standest as by nature thou art whosoeuer thou art that sleepest in sinne and delightest in vnrighteousnesse making no conscience of thy waies but treasuring vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God But thou that fearest God and walkest in his waies consider from what bondage into what freedome the Lord hath brought thee how of a childe of wrath of death and of hell he hath brought thee into the glorious libertie of the sonnes of God and made thee an Heire of euerlasting glory how he hath sanctified thy corrupt will and heart and vnderstanding how hee hath new moulded thee and framed thee and renewed thee how hee hath begotten thee againe not by flesh and bloud but by the immortall seed of his holy word consider these things I say and let them be as goades and spurres vnto thee to stirre thee vp as vnto thankefulnesse to thy God so vnto obedience to his will Hath he made thy darknesse to be light walke not in the vnfruitfull workes of darknesse Hath hee freed thee from the bondage of sinne flie from sinne as from a Serpent and haue nothing to doe with the stoole of wickednesse Hath he sanctified thy will and all the powers and faculties of thy soule glorifie thou thy God with all the powers and faculties of thy soule Hath he washed and cleansed thee both in thy body and in thy spirit glorifie thy God both in thy body and in thy spirit So shall the King haue pleasure in thy beauty so shalt thou make true and right vse of thy naturall corruption and of thy regeneration by God his spirit and so shalt thou shew thy selfe to be the sonne of God without rebuke in the middest of a naughty and crooked nation LECTVRE XXXVII PHILIP 2. Verse 15. Among whom ye shine as lights in the world holding foorth the word of life AMong whom ye shine c. In this last clause of the Apostles former reason we haue a notable commendation of the Philippians which the Apostle so truely giueth vnto them that withall in the wisdome of God giuen vnto him hee doth implie a duty or an exhortation that they shew themselues to be such as hee commendeth them to be insomuch that some read these words thus among whom do yee shine as lights c. Their commendation ye see is that they shine amongst that naughty and crooked people with whom they liue euen as lights which shine in darknes and which hold forth the word of life to giue light to them that sit in darknes they are called lights shining lights lights shining in the midst of a naughty and crooked nation lights holding forth the word of life vnto others The whole forme of speach seemeth to be drawne from those high places by the sea-coast whence continually lights and fires are set out for the direction of sea-men into the hauen and safest entrance For euen such the Apostle here commendeth the Philippians to be lights which shined in holinesse of life vnto them that sate in darknesse round about them by the direction of which their light they might come into the hauen of euerlasting rest where they might find rest for their soules Now let vs see what we may obserue hence for our vse 1. In that the Apostle calleth the Philippians light I note the singular prerogatiue and honour of all the faithfull members of Christ Iesus For that which the Apostle here giueth to the Philippians belongeth to all the faithfull All the faithfull children of Christ are called lights shining lights lights shining in the world Now for our better instruction how they are called lights we are to vnderstand that there are foure speciall lights mentioned in the holy Scriptures The 1. is that light Christ Iesus the light of the world and the brightnesse of his father This light by a principall prerogatiue is called that light that true light which lighteth euery man that commeth into the world that sonne of righteousnesse that starre of Iacob that day spring from an high that brightnesse of his fathers person 2. The word of God in many places of the Scriptures is tearmed a light as where it is said Thy word ô Lord is a lanthorne vnto my feete Psal 119.105 2 Pet. 1.19 and a light vnto my pathes As also where the godly are commended by the Apostle Peter for that they attend vnto the sure word of the Prophets as vnto a light that shineth in a darke place By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings and directeth vs in the waies of God which leade vnto saluation 3. The Apostles and Ministers of Christ Iesus are called lights as where our Sauiour saith vnto them yee are the light of the world Mat. 5.14 Which glorious title is giuen vnto them both because of that testimonie which they giue vnto that true light the euerlasting sonne of God Christ Iesus and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus all Christians are called lights as where the Apostle telleth the Ephesians that they were once darkenes Eph. 5.8 but are now light in the Lord and therefore exhorteth them to walke as chrildren of the light and in this place of our Apostle where they are called lights in the world shining among the sonnes of darknesse and holding forth the word of life Now the faithfull are called lights in these respects 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world inasmuch as he hath vouchsafed to communicate his light vnto vs and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes darknesse and ignorance For whatsoeuer light the faithfull haue they haue it from him who hath light in himselfe and of himselfe and in whom is no darknesse They borrow their light from him euen as the Moone and the starres doe borrow their light from the Sunne in the firmament For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs to giue light to them that sit in darknesse and in the shadow of death and to
the Apostle plainly sheweth that being made lights wee ought to walke as children of the light approuing that which is pleasing vnto the Lord hauing no fellowship with the vnfruitfull workes of darknesse but reprouing them if not by word for that wee cannot all at all times doe yet at least by the example of our holy and vnblameable life But of this wee shall haue more occasion anon to speake Let this suffice to be spoken generally why the faithfull children of God are called lights and of the instructions which the reasons thereof may minister vnto vs. Secondly here I note two qualities attributed to these lights mentioned by the Apostle The first they shine in the middest of darknesse in the middest of a naughtie and crooked nation Secondly they hold out vnto others the light that is in them euen the word of life shewing it selfe in the integritie of their conuersation Whence I note two properties necessarily requisite in all the faithfull children of God the one is that they haue light in themselues the other is that they communicate it to others Touching the first light yee know is not called light vnlesse it haue light in it selfe in whatsoeuer darknesse it shine The faithfull children of God then if they will be as here they are called lights they must still so looke vnto themselues and their owne wayes that howsoeuer they walke amongst the children of darknesse yet they suffer not that light which is in them to be darkened but that they shine as lights in the world amongst them whose hearts are set on mischiefe The Sunne when it setteth forth as a Giant to runne his course casteth forth his beames and they are dispersed throughout all places of the earth And albeit often times it light and shine vpon most loathsome and filthy places yet still doth it remaine in his owne puritie not at all defiled therewith Herein these lights I meane the faithfull children of God must resemble this light of the Sunne It cannot be that they should not at all conuerse with wicked and vngodly men for then they must goe out of the world 1 Cor. 5.10 as the Apostle saith but herein they must be as lights though they liue amongst wicked and vngodly men yet must they keepe themselues vnstained of the corruptions which are in the world through lusts though they haue to doe with prophane and impure men yet must they retaine still within themselues the puritie of the sonnes of God And therefore the Apostle in the place before alleadged thus exhorteth Haue no fellowship with the vnfruitfull workes of darknesse Hee doth not simply forbid all fellowship with the children of darknesse but with the vnfruitfull workes of darknesse such as are gluttonie and drunkennesse chambering and wantonnesse strife and enuying and the like with the filthinesse of these and the like fruits of sinne hee would haue vs not to defile our selues For what fellowship as saith the Apostle hath light with darknesse Surely no more than hath righteousnesse with vnrighteousnesse the beleeuer with the Infidell or Christ with Belial If then we be such lights as here the faithfull children of God are tearmed no question wee hate all fellowship with the vnfruitfull workes of darknesse and if we haue fellowship with the vnfruitfull workes of darknesse then wee are no such lights A rule whereby yee may quickly trie and examine whether ye haue that light in your selues which yee heare the faithfull children of God should haue in themselues Light where it is expelleth all darknesse If then yee haue the light of the sonnes of God within your selues yee haue no delight in the workes of darknesse Now what the workes of darknesse are yee know out of the Apostle euen gluttonie and drunkennesse chambering and wantonnesse strife and enuying and generally all the workes of the flesh euen whatsoeuer things are such as the doing whereof may not well abide the light Examine your selues of these things and condemne your selues that ye be not condemned of the Lord. If any of you be tainted with any of these things purge out this old leauen that ye may be a new lumpe cleanse your vessels from these filthy dregges I meane your selues from these pollutions of sinne that ye may be an holy Temple vnto the Lord. True it is God alone is light without any darknesse and there is no childe of God whose light is not dimmed with some darknesse But this is no ground for thee that therefore thou maist wallow in wickednesse and maist delight thy selfe in the workes of darknesse Thou if thou wilt be the childe of God thou must come as neere vnto God as thou canst as hee is light without darknesse so thou must striue thereunto And therefore thou must striue to abandon all sinne and wickednesse thou must be carefull to walke honestly as in the day thou must approue in thine heart and in thy word and in thy workes that which is pleasing to the Lord. And this if thou doest whatsoeuer is wanting shall be imputed vnto thee and the light that is in Christ Iesus shall be thine and expell whatsoeuer darknesse is in thee Suffer therefore the same words of exhortation that the Apostle vseth to the Ephesians Eph. 4.17 Walke not henceforth as others doe in vanitie of their minde c. And againe with the same Apostle I say vnto you Rom. 13.12 The night is past the day is at hand let vs therefore cast away the workes of darknesse c. Haue light in your selues and communicate the light that is in you vnto others which is the second qualitie mentioned here by the Apostle The second qualitie which I noted here in these lights in the Philippians is that they held forth the word of life vnto others How Not so much in word and talke as that by the example of their life they gaue plaine proofe that the word of life dwelt in them plenteously Whence I noted another qualitie necessarily requisite in all the children of God which is that they haue not only light in themselues but they also communicate the same vnto others The children of God must not thinke it enough to keepe themselues vnspotted of the world but they must by word and deed and example of life helpe to pull others out of the fire The Prophet describing the wicked man by certaine fruits of the flesh amongst other things saith he When thou sawest a theefe Ps 50.18 thou runnest with him and hast beene partaker with the adulterers But the faithfull seruant of God must not only be no such man as will runne with others vnto mischiefe but hee must reproue the sinnes of vnfaithfulnesse either by word or at least by example of life that either by word or by example of life hee may reclaime the wicked from the wickednesse of his wayes The Sunne yee know keepeth not his light vnto it selfe but communicateth it to the benefit of all creatures vnder heauen The Moone and
vnto Christ they should not walke worthy of Christ This therefore in this place is the summe of the Apostle his desire that the Philippians would so walke worthy of Christ both before God and with their brethren that in the day of Christ when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine but by his preaching of Christ Iesus vnto them had gained them vnto Christ who should then giue both vnto him and them the crowne of saluation for their glory This is the summe and the sense likewise of that which the Apostle speaketh in this place Now let vs see what vse we may make hereof for our selues Here then 1. I note that the saluation of Gods people is the ioy crowne of the faithfull Minister of Christ in the day of Christ This shall be his glory in that day with his Christ whose Minister he is that he hath gained many vnto Christ And therefore this our Apostle in another place calleth the Philippians his ioy his crowne Phil. 4.1 whereby he signifieth both the present ioy comfort which he taketh in them and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians 1 Thes 2.19 saying what is our hope or ioy or crowne of reioycing are not euen you in the presence of our Lord Iesus Christ at his comming 20. Yes yee are our glory ioy when not onely now present but in the presence of our Lord Iesus Christ at his comming As plaine to this purpose is that in the last of Daniel Dan. 12.3 where he saith that they that turne many vnto righteousnesse shall shine as the starres for euer and euer which no doubt is principally meant of the Ministers of Christ Iesus And if it shall be said in that day vnto euery good and faithfull seruant Mat. 25.21 It is well done good seruant and faithfull enter into thy masters ioy how much more shall it be said so vnto the faithfull Minister of Christ Iesus What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faithfull and painefull in their places to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ to turne many vnto righteousnesse O but there are many discouragements For who more contemned who more disdained who more hated who more disgraced then the Ministers of Christ Iesus True it is and it is the shame of our times that they are counted of many as the very of-scourings of the world and the more faithfull that they are the more they are hated and oftentimes the more persecuted If we sowe cushions vnder all arme-holes if we speake smoothing and fawning words if we cry peace peace all is well if we meddle not with the sinnes of the people but onely teach a truth in a generalitie happily we shall please or not displease but liue in rest and quiet But if we lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgrassions if we search and cut vp and lance the sores of our people if we sharply reproue such such sins whereof their own consciences condemne them to be guilty then they begin to hate vs to disgrace vs to persecute vs to traduce vs as cursed Chams as seditious fellowes troublers of the State and to speake all manner of euill sayings against vs. Herod ye know when he heard Iohn did many things Mar. 6.20 Mat. 14.10 and heard him gladly But after that Iohn had reproued him for his incest he quickly lost his head The Iewes likwise heard Steuen a great while answering for himselfe But when he began to come somewhat neere vnto them and to touch them to the quicke when he came vpon them with Act. 7.51.54.55 Yee stiffe-necked and of vncircumcised hearts and eares yee haue alwaies resisted the Holy Ghost c. then it is said that their hearts brast for anger and that they gnashed at him with their teeth and quickly after stoned him to death I say not that it fareth so at this day For sinne God be thanked may be boldly rebuked without feare of such danger But this we finde true by experience that whose sore we touch his hatred most commonly we purchase and if wee be but suspected in our reproofes of sinne to note such and such men we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will and when we strike at the roote of any sinne and wound only that we may heale they tell vs we only vtter our choler or malice and that we might well enough finde our selues other matter then to note them in our Sermons But this as I said is the shame of our times that the more faithfull and painefull they are the worse commonly they are intreated But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie and that howsoeuer now through their disgraces and reproches and contempts and hatreds and persecutions our reioycing be diminished yet our reioycing in the day of Christ shall no man take from vs but then they that haue beleeued and they that haue beene conuerted from going astray out of the right way by our ministerie shall be vnto vs the crowne of our reioycing Then for that we haue laid out our talent to the best aduantage we could we shall heare that voice It is well done good seruant and faithfull and then those that hated vs without cause and disgraced vs without our desert shall not dare to hold vp their heads against vs but shall be confounded in that day In the meane time if when we haue sowen the seede of Gods word many sharpe showres doe follow and many blacke tempests ouertake one another yet must we with the husbandman patiently expect the time of haruest we must in patience possesse our soules vntill the day of Christ and then we shall reioyce in the presence of our Lord Iesus Christ at his comming when we and they whom we haue gained vnto Christ shall meete him in the clouds that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioycing in that day Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him doth the glory of the Minister in that day depend vpon the saluation of them that heare him Doth he runne in vaine and labour in vaine if he gaine
not them vnto Christ Certainly of this I am perswaded that the moe soules they gaine vnto Christ the more glorious shall be their crowne of reioycing And therefore the Apostles glory no doubt shall be exceeding glorious by whose labours so many Churches were planted so many soules were brought vnto the faith Yet his glory in that day doth not wholy depend vpon the saluation of them that heare him The vsing of his talent faithfully shall be accounted vnto him as gaining with it Neither is his running and his labouring in vaine in respect of himselfe but onely in respect of them whose hearts the Lord doth not open that they should heare and beleeue and be saued as it is plaine out of Esay where Christ in his members thus complaineth I haue laboured in vaine I haue spent my strength in vaine Esay 49.4 and for nothing but my iudgement is with the Lord my worke with my God though Israel be not gathered 5. yet shall I be glorious in the eyes of the Lord and my God shall be my strength By which words it is out of all doubt cleared that howsoeuer the Ministers labour be often in vaine howsoeuer his strength be often spent in vaine in respect of them that heare him because thereby their hearts are not mollified and they brought vnto the obedience of the faith yet for themselues their iudgement is with the Lord and their worke with their God Though they that heare them be of such vncircumcised hearts and eares that they cannot be gained vnto Christ yet shall they be glorious in the eyes of the Lord and their God shall be their strength To the like purpose is that in Ezechiel where the Lord instructing the Minister and watchman of the house of Israel in his dutie he saith EZec. 3.17.19.21 Sonne of man I haue made thee a watchman c. if thou warne the wicked and he turne not from his wickednesse nor from his wicked way he shall die in his iniquitie but thou hast deliuered thy soule c. What is then the Ministers dutie To warne the wicked and his dutie is to turne from the wickednesse of his waies If the Minister warne his labour is not in vaine in the Lord he deliuereth his owne soule but if the wicked being warned turne not from the wickednesse of his waies he dieth in his iniquitie so that his Minister in respect of him hath runne in vaine and laboured in vaine because he hath not reclaimed him from the wickednesse of his wayes Here then is a notable aduertisement for them that are hearers of the word to take heede that their watchman which is set ouer them spend not his strength in vaine and for nothing amongst them The Minister yee heare he runnes he labours he sweates he is still playing his prizes still trying his maisteries still plowing vp the fallow ground of your hearts in euery season yea in season and out of season sowing the immortall seede of the word alwaies on his watch tower in cold and in heate giuing warning of euery enemie which he doth descry Happily yee haue another conceit of the Ministers labour at least many haue that it is no such continuall labour that there is no such care or paines therein as is pretended Well whatsoeuer account yee make of the labour therein he spends his strength and oftentimes his bloud It is for you to looke vnto it that he spend not his strength in vaine If he teach you the waies of the Lord and yee receiue not instruction if he reproue such sinnes as breake out amongst you and ye hate to be reformed if hee call to fasting weeping and mourning and ye fall to eating drinking and dauncing if he exhort you to study to bee blamelesse and pure and the sonnes of God in the middest of a naughty and crooked nation and to shine amongst them as lights holding forth the word of life and ye giue your members seruants to vncleanesse and to iniquity to commit iniquity in a word if he out of the word either teach or improue or correct or instruct in righteousnesse ye refuse to hearken to the voice of the charmer charme he neuer so wisely what else doth hee in respect of you but runne in vaine and labour in vaine And if he spend his strength in vaine amongst you his worke is with his God but your bloud is vpon your owne head yee die in your sinnes but his soule is deliuered The minister his desire is to reioyce in the day of Christ but wherein in your saluation If in that day he shall not reioyce in your saluation what do ye thinke will be your portion His desire is not to runne in vaine nor to labour in vaine but it is in respect of you that he may gaine you vnto Christ For hee knoweth that his labour is not in vaine in the Lord. Hearken therefore and obey and harden not your hearts as in the prouocation and as in the day of tentation in the wildernesse If thou hearken thou shalt be the crowne of his reioycing and the crowne of his reioycing is in thy saluation And in any case take heed that thou iudge not amisse of him that is set ouer thee in the Lord to admonish thee of thy wâ—â—es For whatsoeuer it is wherein he either teacheth or improueth or correcteth or instructeth thee it is that hee may reioyce in the day of Christ that he hath not runne in vaine nor laboured in vaine And this much of this later reason to enforce the former exhortations Yea and though I be offered c. The Apostle as yee haue heard vrged the Philippians that they would walke in all obedience with God and in all meeknesse with their brethren euen the rather for his sake that he might reioyce ouer them in the day of Christ Now the better to enforce this reason drawne from himselfe in these words hee assureth them that such is his longing after their saluation that if by his death they might be confirmed and strengthened in the faith hee would most willingly and ioyfully giue his life for them and if he shall do so he would not haue them to be sory but to be glad and reioyce thereat The manner of speech here vsed is drawne from the sacrifices of the old law wherein the Priests were commanded after their comming into the land of Canaan Num. 15 7 alwaies to poure out a drinke offering vpon the sacrifice that was offered The Apostle therefore alluding hereunto saith that if his soule should now bee poured out as a drinke offering vpon that spirituall sacrifice of their faith which by his ministery and Apostleship they had embraced for their farther confirmation and strengthening therein he would be glad and reioyce with them for that their faith by his death were strengthened Here then we may obserue how zealous the Pastor ought to be of the saluation of his flocke he ought with Saint Paul in this
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
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
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
and of their mortalitie Wherby also ye may easily discerne in what a different sort the Lord layeth on this rodde on the godly and on the vngodly on the one as a father on the other as a iudge on the one in loue on the other in wrath on the one to chastice and correct on the other to punish and reuenge on the one to reforme the wickednesse of their waies on the other to recompence them their wickednesse on the one to saue them from death and hell on the other to bring them to the pit of destruction Hence then may the children of God receiue notable comfort in all their sicknesse and in all their visitations For O thou 〈◊〉 of God and seruant of the most high is the hand of thy God vpon thee art thou sicke This is no other cup then â—paphroditus hath drunke before thee or then is common vnto thee with all the sonnes of God And albeit thou maist seeme vnto thy selfe that thou art not priuiledged from the wicked and vngodly because thou drinkest of the cup of his wrath because thou art visited with sicknes as well as they and perhaps more then they yet plucke vp thine heart be not discouraged but be of good comfort For hee doth not rebuke thee in his anger neither doth hee chastice thee in his displeasure but as a mercifull and louing father in tender loue and in great compassion by this his gentle hand and louing correction he calleth thee to remembrance of thy waies and lets thee see what thou art and whether thou must Thy heart is not sound and right with thy God thou art negligent in doing of his will thou hast walked in some by-path wherein thou shouldest not haue walked thus louingly and mildly he correcteth thee that thou maiest reforme the wickednesse of thy waies and there may be an healing of thine error Againe thou art walking where and whether thou shouldest not thus he staieth thee that thou runne not thy selfe vpon the rockes and that thou make not shipwracke of faith and a goood conscience Againe thus he trieth thee that thy faith and thy patience being tried thou maist be made like vnto pure and fine gold purified seuen times in the fire Againe thus he giueth thee full triall of his mercifull goodnesse towards thee comforting thee with the ioy of the holy Ghost in the bedde of thy sicknesse giuing thee patience to endure his crosse confirming thy faith in Christ Iesus and assuring thee of the hope of thy saluation Lastly thus he putteth thee in minde of thy selfe that thou shouldest not forget thy God or thy selfe but remembring that thou art both sinnefull and mortall shouldest shake of sinne and so number thy daies that thou mightest apply thine heart vnto wisedome O how should not the remembrance of these things comfort thy soule when thou liest sicke vpon thy bedde Beloued in the time of health let vs thinke of these things and in the day of sicknesse let vs not be discouraged I haue stood the longer vpon this point because the time seemeth vnto me so to require Many of our brethren the Lord hath already taken vnto himselfe many in many places are presently sicke and sharpely visited and when our turne shall be hee onely knoweth who maketh sicke restoreth vnto health In the meane time let our health be to the glory of his name and in the time of sicknesse let vs comfort our selues with these things I might here note the time when the Lord lay this his rod of sicknesse vpon Epaphroditus which was euen when he was faithfully and painfully occupied in the worke of Christ when he was carefully discharging the trust reposed in him by the Church of Philippie when hee was ministring vnto the holy Apostle lying then in prison such things as he wanted Let it not therefore seeme strange vnto vs if when we are faithfully labouring in the workes of our calling euen then the Lord strike vs with any rodde or visit vs with sicknesse Which note I doe the rather now point at by the way because the manner of some is vpon such occasions to make wonderfull ill collections As for example the Preacher confuting a point of popish doctrine groweth to be so sicke that he is forced to breake off and to come downe before he can end the point What is the collection Did not ye see say some that are popishly affected how the Lord did euen controll his discourse and by his iudgement vpon him gaue sentence on our side Another example the Iudge from his seate of iustice pronouncing sentence against the wicked Traitor or vilemalefactor presently or quickly after falleth sicke and happily not long after dieth What is the collection Thus say some hath the Lord giuen iudgement vpon him for such iudgement as he gaue against others And thus because their foolishnesse cannot reach vnto the depth of Gods counsell and wisedome in his visitations they condemne them whom the Lord hath not condemned and iudge that as vnholy and ill which the Lord approueth as holy and good Whatsoeuer he doth is holy and good and if he chastice vs with his rods euen then when wee are doing his will who shall aske him a reason of that he doth Let vs therefore learne to submit our selues vnto the Lord and let vs beware how we iudge of things according to our owne reason and imagination least happily we condemne that which the Lord hath not condemned But my meaning was only to touch this by the way Now a word of the extremity of his sicknesse Very neere vnto death Here was the extremity of his sicknesse Epaphroditus had beene sicke and so sicke that hee was very neere vnto death euen without all hope of recouerie of health in mans sight and iudgement Whence I note the wonderfull counsell and wisedome of our God who oftentimes brings his children euen to the gates of hell and thence calls them to the pit of destruction and thence fetches them to deaths doore so that there is but a steppe betweene them and death and thence deliuers them Ioseph was cast into the deepe dungeon and his feete set fast in the stockes and thence the Lord deliuered him Ionas was cast into the sea and there the Lord kept him aliue Daniel was throwne into the denne of Lyons and there the Lord rescued him and deliuered him from the teeth of the Lyons The three children were cast into the hot firie-furnace and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head But most befitting our present purpose is the example of that good King Ezechias who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer and there was no hope of life insomuch that the Prophet Esay came vnto him and said vnto him Thus saith the Lord Esa 38.1 put thine house in an order for thou salt die and not liue Here was
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
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
profane stories of some much renowned for most rare friendship But what else were those but as shadowes in respect of the bodie What friendship of theirs came euer neere vnto that of Ionathan and Dauid 1 Sam. 18.1 whose soules were so knit either vnto other as that either loued other as his owne soule Who more faithfull vnto any then Hushai the Archite vnto Dauid 2 Sam 15. at whose request he tooke as we say his life in his hand and vndertooke with all diligence and speed to bring to nought the counsell of Ahitophel Yea generally where religion and the feare of the Lord knits the knot there the friendship is most sure and the duties thereof best performed If therefore thou wilt haue such a friend as without delay when neede doth require will doe the dutie of a friend and not shift thee of for this that time with this and that excuse ioyne thy selfe vnto him that is religious feareth the Lord and let your loue be in the Lord and for the Lord. For what is the cause wherefore friendship is so rare and why there is such slacknes in all sorts of men to helpe one another and to comfort one another in any time of neede Surely hence euen because our loue is onely a cold loue grounded on this or that worldly respect but wee doe not loue one another in the Lord and for the Lord because our soule delighteth in them that feare the Lord. O let all of vs delight in them that feare the Lord and then will we no doubt as Pauls scholers be diligent one vnto anothers good and one vnto anothers comfort in euery time of need It followeth that when ye should see him againe yee might reioyce In these wordes the Apostle setteth downe a second cause and reason wherefore hee sent Epaphroditus vnto the Philippians with such diligence and speede The cause was as here it is signified that after such sorow and heauinesse of heart as they were filled with vpon the hearing of their Ministers dangerous sicknesse thinking they should neuer see him againe they might reioyce when they should see him againe throughly well in health able to doe the worke of his ministerie Here then we see how a faithfull friend is especially to employ his diligence and his carefulnesse namely as in matters most needfull so in them to the best purpose hee can deuise A notable patterne whereof we haue in this example of our Apostle The Philippians were at this present full of heauinesse and sorow as we haue heard for their Ministers sickenesse and they much needed to be cheered and comforted The Apostle he vsed all diligence and after hee heard and knew of it he delaied not the time to cheere them and to comfort them But how hee might haue written his letters vnto them and therein signified their Ministers recouerie of his health and so haue cheered and comforted them But because he thought neither messenger nor letters nor any thing else would so much reioyce them as his presence with them and the sight of him because they thought they should neuer haue sent him againe therefore hee sent himselfe vnto them that when they should see him againe they might reioyce so taking the best course that hee could deuise to comfort them So we see in the example of Hushai before menâ—ioned when Dauid was in great distresse by Absolon his sonne Hushai came vnto him with purpose to go with him 2 Sam. 15.32.34 and in life or death not to leaue him But when it was thought that his friendshippe would be to better purpose vnto Dauid if he should returne vnto the Citie and bring the counsell of Ahitophel to nought he did that which was thought would be to the best purpose Right so if wee will approue our selues faithfull friends indeed as we must employ all diligence and carefulnesse in matters most needfull for our friend so must we do it to the best purpose wee can deuise For albeit diligence and carefulnesse in euery matter of our friend be very commendable in vs yet is it then worthily most commendable when it is imployed to the best purpose 1. When our care is specially bent to that which apparantly may be to our friends greatest good and comfort A matter of too too rare practise Few carefull of others good and of those few that will seeme sometimes to be carefull very few that will care for them in things most needfull and fewest of all that will in such sort care for them in things needfull as may be most behouefull for them If the course most behouefull for our friend be somewhat hurtfull for our selues wee will rather thinke of some other course then that whereby wee may so helpe our freind as that withall wee may not hurt our selues And so that wee shew our selues friends wee thinke it is well though we doe not so much as we should Well I wish wee would thinke of this example of our holy Apostle and as he was most diligent and carefull not onely to comfort the Philippians but in such sort to comfort them as they most desired so we would be diligent and carefull both to doe good vnto others and that likewise in such sort as they thereby might receiue the greatest good though happily our selues should be somwhat endamaged thereby What then happily you will say vnto mee was it such a commendable matter in the Apostle to send their Minister backe againe vnto them or was it such a pleasure vnto the Philippians to see their Minister againe It may be that some would stand at an answer to these questions in particular who shew but too plainely by their practise what they thinke or these questions in the generall For touching the Ministers in generall who is he that if his Minister be absent from his Church greatly longeth after him who is hee that if his Minister be sicke vnto death greatly wisheth his restoring vnto health who is he that if his Minister be absent and sick feares that he shall neuer see him againe or who is he that will take such a pleasure and ioy of heart in it if he shall see him again Some such God be thanked there are and God for his mercies sake encrease the number of them and his graces in them But generally if the Minister be such a one as makes a conscience of his waies amongst them as carefully feedes them with the bread of life and painefully leades them forth besides the waters of comfort such a one as will religiously call them vnto the sanctification of the Lord his Sabboth and restraine them of their meriment and sports and pleasures and wanton dalliances such a one as will sharpely reproue their sins boldly put them in minde of their duties and carefully reclaime them from such inordinate waies as they walke in such a one as we may very well presume this Epaphroditus was if the Minister I say be such a one generally
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
not be awaked out of the dead-sleepe whereinto they are fallen when men stop their eares at the voice of the charmer charme he neuer so wisely and will not hearken and obey when men come to that height of impiety that either they say with the foole in their hearts there is no God or else make the question whether there be knowledge in the most high when the fruits of vngodlinesse and vnâ—â—ghteousnesse I say not beginne to shoote out their heads and to shake their lippes but to swarme like the grashoppers in Egypt then I trow it is a time to be sharpe to speake out of mount Sinai in thunder and in lightening to denounce the threatnings of the law and the iudgements of Gods mouth against all vngodlinesse and iniquitie and to lay the axe vnto the very roote of the tree to strike and wound and to kill sinne if it be possible Againe when the soule is afflicted and brought low through any plague or trouble when the sorowfull heart shrinketh in the way and groneth vnder the burthen of his sinne when men beginne to loath and detest those wicked waies wherein they haue walked and to long and thirst after the things that belong vnto their peace then it is as a time to come in the spirit of meeknesse to speake comfortably vnto the heart to raise vp them that are fallen with all kinde speeches and in all louing manner to lead them on a long besides the water of comfort As therefore the times doe require so we come with a rodde or in the spirit of meeknesse and because commonly in our congregations there be both some such as neede to be wounded and againe some such as neede to be healed therefore it is that in our Sermons we doe both sharpely reproue and mildly exhort The sinner that goeth on in the wickednesse of his way and runneth headlong into many and noysome lusts we sharply reproue that we may reclaime him from the wickednesse of his way and that wee may pull him as a brand out of the fire lest he should perish in the day of Christ But such as are grieued because they are out of the right way and grope after it if happily they might finde it them we restore with the spirit of meeknesse wee poure oyle into their wounds with all mildnesse wee exhort them and we minister what word of comfort wee can vnto them Nay whatsoeuer sharpnesse at any time we doe vse yet still we exhort you with all mildnesse whether it be that wee exhort you to continue in the grace wherein ye stand and to hold fast your hope vnto the end or to turne from the wickednesse of your way and to make streight steppes vnto your feete that that which is halting may be healed And if the heartâ— of our people might be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring supplying oyle without pouring vineger into their wounds why should any man thinke that we would vse sharpenesse of speech Nay it would be our soules ioy if our meditations for the things that we bring vnto you might bee wholly and only set and setled on the sweet comforts of the Gospell that all our speeches vnto you might be of the mercies of God vnto vs in Christ Iesus Our desire is to present you pure and blamelesse not hauing spot or wrinckle or any such thing in that day Hauing this desire if any of our sheep wander and go astray beare with vs if with the good sheep heard we sometimes vse the hooke nay if sometimeâ— wee set our dogge after them pinch them to bring them in againe But aboue all things haue care that wee may still speake vnto you as vnto our brethren sonnes of one father with vs children of one wombe with vs baptized by one spirit into one body with vs continuing in one fellowship of Gods Saints with vs and walking with vs by one rule in the same way vnto our Country and Citie which is aboue where Christ which is our head hath taken possession for vs. Let vs walke and talke as brethren and let vs proceed by one rule that wee may minde one thing And thus much of this obseruation It followeth Reioyce in the Lord We haue spoken already of the manner of the Apostle his exhortation Now in these words I note the matter of his exhortation which is to reioyce but not so simply but to reioyce in the Lord. The like exhortation the Apostle also maketh in the next chapter where he saith Reioyce in the Lord alway Phil. 4 4. againe I say Reioyce The like whereunto the Apostle also in another place maketh out of the Prophet 2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16 where hee saith Let him that reioyceth reioyce in the Lord. In the Epistle to the Thessalonians he only saith Reioyce euermore but the meaning is all one with that in the next chapter Reioyce in the Lord alway Hence then we may obserue what and wherein the Christian mans ioy and reioycing ought to be his ioy and reioycing is and ought to bee in the Lord. To be glad and to be merry and to reioyce is a thing which the heart of man very much euen naturally desireth so that there needeth no precept or exhortation at all that wee should reioyce but what and wherein our reioycing should be is a matter very well worthy our due and diligent consideration Looke abroad into the world and see a man shall there see gladnesse of heart and reioycing enough but what and wherein The rich and wealthy man hee reioyceth and cheereth his heart in his wealth and riches in his lands and possessions in the glory of his house and in the store that hee hath The strong man hee glorieth and reioyceth in hiâ— strength the wise man in his wisdome the great and honourable man in his greatnesse and in his honour the wanton in his pleasures the riotous person in his riotousnesse and generally the wicked man in his wickednesse Nay is it not with vs as it was in the dayes of the Prophet Esay with Ierusalem In the day that the Lord God of hosts cals vnto weeping and mourning and to baldnesse and girding with sackcloth Esa 22.12.13 is there not ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow wee shall die Doe wee not as the Prophet Amos speaketh in this day wherein Gods iudgements lie so heauie vpon vs and vpon our whole land doe wee not I say put farre from vs the euill day Amos 6.3.4 and approach to the seat of iniquitie lying vpon beds of Yuorie and stretching our selues vpon our beds eating the lambes of the flockes and the calues out of the stall singing to the sound of the viole 5.6 drinking wine in boules and anointing our selues with the chiefe ointments but no man almost remembring the affliction of Ioseph Yes surely
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
This also is a part of the cause why hee disclaimes all righteousnesse by his workes because otherwise he could not be found in Christ in that day Why not What is it to be found in Christ The Apostle shewes that to be found in Christ is to bee found not clothed with his owne righteousnesse which is by the workes of the Law but clothed with that righteousnesse which is Christs and only ours through faith in Christ euen that righteousnesse which God doth impute vnto vs through faith in his name So that he that will be found in Christ in that day must disclaime his owne righteousnesse and renounce it as dung and rottennesse and must cleaue onely vnto the righteousnesse of Christ Iesus which God doth impute vnto him through faith in him The summe then of that which the Apostle tels the Philippians in these words is that hee now at this present in the state wherein hee now stands doth iudge all things euen his very best present workes to be so farre from any part of his righteousnesse as that he iudgeth them to bee dung euen vile and contemptible so that hee doth disclaime all righteousnesse by them that he may winne Christ that is that he may be more and more neerely incorporated into him and possessed of his righteousnesse by faith and that hee may be found in that last and great day not in Moses but in Christ that is not hauing his owne righteousnesse which is of the Law as his garment to stand before the Lord withall but hauing that righteousnesse to be clothed with which is indeed Christs and his through the faith of Christ euen that righteousnesse which God doth impute vnto him through faith in Christ his name This I say I take to be the summe of that which the Apostle tels the Philippians in these words So that yee see here is first a disclaiming of his owne righteousnesse by workes in that he iudgeth them to be dung 2. A reason why hee so iudgeth them and so disclaimes them that he may winne Christ and may be found in him thirdly an explication what it is to be found in Christ by a distinction of righteousnesse into his owne and Christs where hee saith not hauing mine owne c. Now let vs see what obseruations may hence be gathered First it is not vnworthy our noting that the Apostle goeth ouer and ouer these points so often as if he could neuer satisfie himselfe with disclaiming all righteousnesse by any works and proclaiming Christ alone to be all his righteousnesse In the former verse hee disclaimeth all his workes done before his conuersion as no vantage but losse vnto him and maketh Christ all his vantage either for righteousnesse or saluation In this verse three seuerall times he disclaimeth all his workes generally whether done before or after his conuersion as touching any righteousnesse by them and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteousnesse Whence I obserue both the difficultie and the necessitie of enforcing these points A difficult and hard matter it is when we haue done any thing well when we haue walked faithfully in our calling when we haue releiued the oppressed iudged the father-lesse defended the widow when wee haue humbled our selues in praier chastened our selues with fasting absteined from the delights of the world or pleasures of the flesh c. a difficult and hard matter I say it is herein not to please our selues not somewhat to be puffed vp with these things not to haue some conceit of merit and righteousnesse by these things A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation A difficult matter to perswade vs that these things are but losse and dung things vile and contemptible And yet necessarie it is that we be thus perswaded of these and the like things as touching any confidence of our righteousnesse or saluation by them and that we count Christ alone all our righteousnesse and the horne of our saluation And therefore the Apostle knowing both the difficultie and yet the necessitie of perswading this beateth vpon it twise thrise often that he did thus and thus and therefore the Philippians should doe so This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon as things which either we are dull to comprehend or vnwilling to yeeld vnto and yet things which are as most certaine for their truth so most necessarie for their vse for albeit all the things in the whole booke of God be of such importance as that they are most worthie of our due meditation and diligent obseruation as able to make vs wise vnto saluation yet when things are so much vrged and so often beaten vpon we are to thinke that it is not without great cause that they are so pressed and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written because all things are written for our learning so let vs with all diligence obserue the things so often vrged It may be that they are so often vrged because of our dulnesse to comprehend them it may be because of our vnwillingnesse to yeeld vnto them it may be because of the vnfeined assent that we should yeeld vnto the truth of them it may be because of the necessarie vse that there is of them Surely they are not so much vrged without great and vrgent cause And so for these points heere beaten vpon let vs assure our selues both that it is most true that our works are no part of our righteousnesse but Christ our whole righteousnesse and that it necessarily behooueth vs to be throughly perswaded thereof How good soeuer therefore our workes seeme vnto vs and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung yet seeing the Apostle so often tels vs that he iudged so of his best workes let there be the same minde in vs that was in him and let vs iudge so to 2. In that the Apostle saith and doe iudge them to be dunge I note the Apostles present iudgement of his present workes He now at this present in the state wherein he now stands doth iudge all things euen his very best present workes to bee so farre from being any part of his righteousnesse as that hee iudgeth them to be dung euen vile and contemptible so full of pollution and vncleanesse as that there is no reckoning to be made of them in respect of any righteousnesse by them but rather they are to be contemned as vncleanesse Whence I obserue that our very best workes such as are wrought after our knowledge of Christ Iesus and faith in his name are no part of that righteousnesse whereby we are accounted righteous before God Great difference I know there is betweene
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 5.16 let your light so shine before men that they may see your good workes and glorifie your father which is in heauen and likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
so to iudge for this Could hee not be found in Christ in that day vnlesse he should iudge all things to be dung No hee could not for to be found in Christ is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. If therefore hee would bee found in Christ hee must put off all confidence in his owne righteousnesse and iudge it to be dung and reioyce onely iâ— the righteousnesse of Christ Iesus Thus ye see the reason anâ— the meaning of the Apostles speech in generall Now to open these words yet a little more particularly yeâ— see the Apostle here speakes of two sorts of righteousnesse thâ— one his owne the other Christs His owne righteousnesse he calleth that righteousnesse which is of the Law that i whicâ— ariseth from the obseruation of the commandments and ordinances of the Law euen from the performance of those things which God in his holy Law requireth Christs righteousnesse hee calleth that righteousnesse which is through thâ— faith of Christ that is that righteousnesse which being properly inherent in Christ is imputed vnto him through faith in him euen the righteousnesse which is of God through faith that is that righteousnesse which God doth impute vnto him because he beleeueth in him and in him whom he hath sent Christ Iesus His owne righteousnesse which is commonly called mans inherent righteousnesse yee see he describeth by the Law that is by the obseruation of those things which God requireth in his Law not only ceremoniall or iudiciall but morall also for so he said before that hee was vnrebukeable before men touching the righteousnesse which is in the Law that is which the whole Law required Christs righteousnesse which is commonly called mans imputed righteousnesse yee see he describeth by faith which is the instrument whereby wee take hold of this righteousnesse by Christ in whom alone this righteousnesse is inherent and by God who of his owne mercy imputeth Christ his righteousnesse vnto vs through faith This righteousnesse hee saith is through the faith of Christ therefore not ours but as by faith in Christ wee take hold of it through the faith of Christ therefore not by the works of the Law through the fait◠〈◊〉 Christ therefore not inherent in vs. Againe this righteousnesse hee saith is of God through faith therefore not of the law through workes of God through faith therefore the gift of God vnto him that beleeueth in him that iustifieth the vngodly of God through faith therefore not inherent in vs but onely imputed vnto vs. Againe he saith not of this that it is his as he said of the other but of this he saith that it is through the faith of Christ euen of God through faith therefore it is anothers righteousnesse the righteousnesse of Christ by his perfect obedience vnto the Law euen vnto death which being onely inherent in him God in mercy imputeth vnto vs through faith in Christ Iesus whereby wee lay hold on that righteousnesse which he hath fulfilled in vs and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse but Christs his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne but hee would bee found not hauing his owne righteousnesse as to be iudged by his owne righteousnes he would not be iudged by his owne righteousnesse but he would be clothed with Christs righteousnesse to be iudged by it The summe then of all in briefe is this It is as if the Apostle had thus said I doe now iudge all things euen all my works whatsoeuer to be dung that I may winne Christ by faith to be partaker of his righteousnesse and that I may be found in that last and great day when enquitie shall be made into euery mans workes not in Moses bâ—t in Christ that is that I may be found not hauing mine oâ—ne righteousnesse which is by the obseruation of the commandements and ordinances of the Law aâ— to be iudged of the Lord by that righteousnesse but that I may be found in that righteousnesse which is inâ—eed onely inherent in Christ and which God doth impute vnto mee through faith in Christ Iesus that my sinnes being couered by his righteousnesse I may be iudged by it This I take to be the Apostles meaning in these words Now let vs see what obseruations may hence be gathered for our vse Not hauing c. Where first I note the antithesis and opposition that is betweene the righteousnesse of workeâ— by the Law and the righteousnesse of Christ through faith which two the Apostle doth so carefully and diligently seuer the one from the other as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other The like opposition betwixt these two sorts of righteousnesse and like seperation of the one from the other our Apostle hath in his epistle to the Romans Where shewing the cause of the ruine of the Iewes Rom. 10.3 he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God And afterwards he describeth out of Moses the righteousnesse which is of the Law thus that the man which doth these things shall liue thereby and then he sheweth what the righteousnesse of faith is Gal. 2.16 So likewise in his epistle to the Galathians Know saith the Apostle that a man is not iustified by the workes of the Law but by the faith of Iesus Christ 5.4.5 And againe Whosoeuer are iustified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse through saith Many such like places moe might be produced where these two sorts of righteousnesse are so opposed the one vnto the other and so distinguished and seuered the one from the other as that thence it is most plaine that there is no communion or fellowship of the one with the other Whence I obserue that if iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of workes Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans Rom. 3.20.21.27 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law and righteousnesse of God by the faith of Iesus Christ and opposed reioycing in the one vnto reioycing in the other in the next chapter hee taketh vp the example of Abraham the father of the faithfull and prouing that Abraham was iustified by faith and not by workes he beginneth his disputation thus If Abraham saith he were iustified by workes he hath wherein to reioyce but not with God hee hath wherein to reioyce to wit
with men but not with God Which is in effect as if he should haue said If Abraham were iustified by workes then was he not iustified by faith Againe that place in the eleuenth chapter to the Romans is plaine to this purpose where it is said If it be of grace Rom. 11.6 it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke For albeit the Apostles speech there be of the election of the Iewes and not of the matter of iustification yet the Apostles reason being drawne from the nature of grace and workes it holdeth as well in the one as in the other euen generally for speake of election speake of iustification speake of saluation or the like still it holdeth If it be of grace it is no more of workes or elâ—e were grace no more grace but if it be of workes c. For if it be of grace whether it be righteousnesse or saluation or whatsoeuer it be it is giuen freely but if it be of workes then is iâ— giuen not by fauour or freely but by debt the nature of grace and the nature of worke inforcing either of them so much The reason why if our righteousnesse be of workes it is not of faith and if it be of faith it is not of workes is because the one of these excludes the other Gal. 5.4 for as the Apostle saith Whosoeuer are iustified by the Law yee are fallen from grace As if heâ— should haue said Iustification by the Law excludes iustification by grace Rom. 3 27. And againe the Apostle saith that our reioycing is excluded by the Law of faith As if he should haue said wee are iustified by faith and that excludes all our reioycing in any righteousnesse by our workes So that yee see plainly that if our iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of works This may serue to instruct and to arme vs against their damnable errour that tell vs that we are iustified and accounted righteous before God partly by faith in Christ Iesus and partly by our good workes done here in the body For if they may be thus mixt as they tell vs the one with the other if our righteousnesse before God may be both by faith and by workes then why doth the Apostle so oppose the one against the other why doth hee alwayes so carefully seuer the one from the other why would hee be found in that day not hauing his owne righteousnesse but onely the righteousnesse which is through the faith of Christ why may not righteousnesse be counted both by fauour and by debt why may not righteousnesse be before God both by grace and by workes why should our reioicing be excluded by the law of faith For what else are all these things but so many inuincible arguments that wee cannot be iustified before God both by faith and by workes Shifts I know they haue whereby they deceiue themselues and many other vnstable soules whom they leade into the same pernicious errours with themselues But let vs hearken what the spirit saith neither let vs couple together the things which the spirit hath sundred If the spirit haue told vs that the wages is not counted both by fauour and by debt that righteousnesse is not both by grace and by workes let it suffice vs that the spirit hath said so and only let vs seeke â—hether it be by grace or by workes that we are counted righteous before God Secondly I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which is of the Law that is not hauing that righteousnesse which is his by the performance of those things which the Law required as his cloke to be couered withall when hee shall stand in the iudgement and in the congregation of the righteous For that the Apostle expoundeth to be the righteousnesse of the Law which is by performance of the workes of the Law according as it is said Rom. 10.5 Rom. 3.27 The man that doth these things shall liue thereby Whereupon it is also called the Law of workes the Law which commandeth those workes by the obseruation whereof a man is called righteous The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law What then would he be found in that day without any good workes without all holinesse of life without all righteousnesse by the Law Was it his desire to be found a sinner in that day Did hee thinke it would be better for him if he should be found vnrighteous then if he should be found righteous in that day No such matter Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith when the time of his departing out of the body was at hand hee reioyced that hee had fought a good fight that hee had finished his course that he had kept the faith And when hee laboured in the worke of his ministerie more abundantly then all the rest he had respect vnto his reioycing in the day of Christ that he had not runne in vaine nor laboured in vaine He knew that the sentence in that day would passe thus Maâ—t 25.34.35.36.37.38 c. Come yee blessed of my Father inherit yee the kingdome prepared for you from the foundations of the world for I was an hungred and yee gaue me meat c. And againe Depart from mee yee cursed into euerlasting fire c. He knew that his watchings his fastings his stripes his imprisonments his perils his labours his care of all the Churches should not be in vaine in the Lord. He desired therefore no doubt to be found in that day filled with the fruits of righteousnesse and abounding in euery good worke hee desired no doubt in that day to heare that voice Mat. 25.21 It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee ruler â—uer much enter into thy masters ioy How then would he be found not hauing his owne righteousnesse which is of the law 1. for righteousnesse by the ceremoniall law he cared not at all for that he iudged that simply to be but losse to be but dung 2. for righteousnes by the morall law by the obseruation of the duties commanded in the first and second table touching the loue of God and of his neighbour he iudged that also to be dung in respect of any merit if hee should bee iudged by it He would therefore be found in that day not hauing his owne righteousnes which is of the Law euen of the law morall as to be iudged of the Lord by it by the merit of it He would haue righteousnes and holinesse
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
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
in mercy by God that hath called vs in mercie and giuen 〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory Here then behold and wonder at the louing kindnesse of our God We must runne and we shal be very well rewarded For if we runne albeit we can merit nothing by our running because when we haue done what we can we are but vnprofitable seruants yet in mercie will he giue vs an euerlasting crowne of glory A good reward for a meane seruice performed but meanely by him that runnes the best And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit The mercie of our God should stirre vp our thankfulnes vnto our God and the great reward which in mercy he doth giue should make 〈◊〉 runne the waie of his commandementes Rom. 8.18 All that euer wee can doe or suffer is not worthy of that glory which shal be shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling he will in mercy giue vnto vs an incorruptible crowne of glory Let our mouthes thereâ—â—re be filled with his praise and honour all the day long who â—â—ere there wanteth merit sheweth such mercie And if duâ— or loue cannot preuaile with vs yet let this inestimable â—â—ward perswade vs to runne the way of his commandeâ—entes In a word we know that our labour shall not be in â—ine in the Lord. Let vs therefore abound in euerie good â—orke and let vs runne with patience the race that is set beâ—â—re vs. The next and last thing which hence I obserue is that as â—od hath chosen vs in Christ Iesus so hath he called vs in â—hrist Iesus Ephes 1.4 The former appeareth by the Epistle to the Eâ—â—esians the later by this place of our Apostle and many oâ—â—ers Yea Christ Iesus alone it is in whom and for whom â—â—d hath blessed vs with all spirituall blessing in heauenly thinges 3. 〈◊〉 the Apostle both speaketh there and manifestly sheweth â—oth there and elsewhere For in him are we predestinate 〈◊〉 him are we chosen in him are we called in him are we aâ—â—pted in him are we iustified in him are we sanctified and 〈◊〉 him through hope are we glorified and in him are all â—e promises made vnto vs both of the life present and of â—at that is to come If we had beene called in Peter or in â—aule or in Moses then might we haue belieued in them â—nd lookt vnto them as vnto the marke that is set before vs. â—ut now that we are called in Christ Iesus we are to belieue in â—â—m and alwaies to looke towardes him in the whole course â—f our life In him we haue all thinges and in him shall our â—â—y bee made perfit Let this then teach vs to reioyce onely in Christ Iesus in â—hom onely wee are called and in whom onely wee are â—lessed In our selues we are nothing else but bondslaues of â—atan Children of wrath a naughty and crooked nation vnâ—ble altogether to thinke or speake or doe any thing that is â—ood abominable disobedient vnto euery good worke reâ—robate and not onely neare vnto cursing but cursed But in â—ur Christ Iesus we are freede from sinne and condemnation â—nd made the seruants of righteousnes and heires of saluation â—â—d in him we are called vnto that high calling to be the sons of God and haue all the priueledges that belong vnto the sonnes of God Let vs therefore reioyce in him alwaie let our songs be made euer of him and dayly let vs praise him Let vs iudge whatsoeuer is best to be but dung for the excellent knowledge sake of him and let vs in all thinges grow vp in him c. LECTVRE LXIV PHILIP 3. Vers 15.16 Let vs therefore as many as be perfect be thâ—â—â—â—ded and if ye be otherwise minded God shall reueale c. NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ and likewise of all things without Christ 〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he haâ—â— professed may be generally receiued and approued And if any of them will not happily presently receiue this truth yet he signifieth his hope that God will afterwards reueale it to them that they may embrace it wiâ—h him and in the meane time till God reueale it and make it knowne vnto them he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained This I take to be the generall meaning of these words in these two verses Now let vs yet a little more particularly sift and examine the meaning of them Let vs saith the Apostle c. This speech yee see is exhortatiue in that he saith let vs be thus minded and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippiâ—â—â—â— generall in that he saith Let vs therefore as many as be perfeâ—â— and ye see that it is to bring ouer his own priuate example vnâ—o a generall doctrine in that he saith Let vs therefore as many â—â—s be perfect be thus minded Let vs therefore therefore why euen because I your Apostle by whom ye haue beleeued am â—hus minded as I haue told you let vs therefore as many as bee perfect be thus minded Thus minded How to renounce all confidence in the flesh to iudge all our owne righteousnes by workes whatsoeuer to be but dung to reioyce only in Christ Iesus and his righteousnesse which is through faith to thirst after the knowledge of Christ and of the vertue of his resurrection and acknowledging our want of perfection in the knowledge of Christ incessantly to runne forward in the Christian race vnto perfection forgetting that which is behind and endeauouring our selues vnto that which is before and following hard towards the marke for the prize of the high calling of God in Christ Iesus let vs be thus minded euen as many of vs as be perfect Yea but who were those were there any such Did not the Apostle immediately before deny that he was perfect How then doth he now say let vs as many as be perfect c. We must vnderstand that the Apostle doth not here speake of any that were perfect indeed either in knowledge or in obedience but he speaketh partly vnto those that thought they were perfect and partly vnto those that by their holy walking shewed that they were in the way to perfection that both they that thought themselues perfect and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than others would thinke as he did touching the points before mentioned and controuersed betwixt him and the false Teachers Yea but is not his exhortation generally vnto all Why then doth he require it of them that
we are come like vnto good souldiers which turne not aside but march on along after the prescript rule of their Generall so let vs walke without turning aside to the right-had or to the left-hand after that one rule let vs beleeue and liue as we are directed by â—â—â—t one rule of his word vnder whose banner we doe fight 〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉 in his holy word The same phrase of speech is vsed to the â—â—e purpose where it is said Gal. 6.16 as many as walke according to this â—â—e i. As many as make this word of truth this Gospell of â—â—rist Iesus now preached and taught vnto you the rule and â—â—are of their faith life from which they will not swarue â—â—turne aside to the right-hand or to the left peace shall bee â—â—on them and mercy and vpon the Israell of God Let vs â—â—â—ceede by one rule and let vs minde one thing i. Let there bee 〈◊〉 dissentions amongst vs but let vs be knit together in one â—â—nde and in one iudgement being of like affection one toâ—â—rds another in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the phrase of speech â—â—re vsed signifieth to be of one minde of one iudgement of â—â—e affection one towards another so that nothing bee done â—â—rough contention amongst vs as it plainely appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle and by diuers â—â—her places where the same phrase is vsed The summe of all â—â—s if the Apostle had thus said God will in his good time â—â—eale his truth vnto them that bee as yet otherwise minded â—â—an I am But in the meane time till God reueale it let vs 〈◊〉 such grounds of the truth as already we agree vpon proâ—â—ede both in faith and in life as we are directed by that one â—â—le of his word vnder whose banner we fight not turning aâ—â—â—e from it to the right-hand or to the left-hand and let vs 〈◊〉 knit together in one minde and in one iudgement so that â—â—thing be done through contention among vs. This I take 〈◊〉 be the simple and plaine meaning of these words Now let 〈◊〉 see what profitable notes we may gather hence for our own â—â—e and instruction The 1. thing which hence I note is touching the cause of â—issensions in the Church of God whence it is that there are â—â—ch dissensions and diuisions in the Church of God whereby â—â—e vnity and peace of the Church is rent a sunder and broâ—en Not to search farther into the causes thereof than this â—â—e scripture giueth occasion out of this Scripture I note 3. â—auses of the dissensions in the Church of God The 1. is because we doe not with patience expect and waite till God 〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉 from our eyes For such oftentimes is our inconsiderate heaâ—â—â—dinesse that if we seeme vnto our selues to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man by and by we aduenture the defence and maintenance thereof though Iâ—â—l haue preached though the Church of God haue beleeued otherwise We looke 〈◊〉 what it is that the Church hath receiued but what it is that 〈◊〉 haue apprehended or if we doe rather we striue to bring the Church to that which we haue apprehended than wee 〈◊〉 yeeld vnto that which the Church indeed hath receiued 〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church yet will we not stay our selues and expectâ—â— God may farther reueale his holy truth vnto vs. And 〈◊〉 hath beene heretofore and is at this day one great cause of diuision and dissension in the Church I might instance iâ— diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the authâ—â— thereof would not waite till God should reueale the truth vnâ—â— them If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did â—â—ueale vnto him he had not beene so tainted with the errors oâ— the Millenaries and the Montanists as he was neither haâ— troubled the Church therewith so much as hee did And iâ— some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth and patiently waite till the Lord should reueale his truth vnto them we should be more free from disensions than we are The 2. cause of the dissensions in the Church of God 〈◊〉 because we do not proceede by one rule in that whereunâ—â— we are come For such oftentimes is our vntowardlinesse that in the generall grounds of Christian religion whereâ—â— we doe agree we will be slinging out of ranke and not proceed by that one rule of his word vnder whose banner we doâ— fight In the primitiue Church all the Churches of Chrâ—â—â— were come vnto that that they beleeued the resurrection of the dead and that they acknowledged iustification by the â—â—ghteousnesse of Christ yet then they proceeded not by one â—â—le in these things but some denied the resurrection of the â—ead of which sort were Hymeneus and Philetus 2 Tim. 2.17 and some â—ught that vnto Christ there must be ioyned the workes of â—â—e Law to be made righteous before God Whereupon folâ—â—wed then great dissensions in the Church In the reformed Churches of Christ at this day generally we are come to this â—â—at we professe that predestination vnto life is not by foreâ—â—ght of faith or workes but by the alone good pleasure of alâ—ightie God that the children of God cannot finally fall â—om faith or grace that the children of God may and ought 〈◊〉 assure themselues of their saluation that it is not in man to â—ue himselfe if he will that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if â—e shall not proceede by one rule in these things but one â—â—ape out from another what else can follow but great dissensions in our Churches And is it not a cause of many dissensiâ—ns betwixt the Romish Church and vs that we doe not both â—roceede by one rule in that whereunto we are come Wee â—re come to this that we agree in the Articles of the Christian â—aith that we both beleeue in the Trinitie that wee both beâ—eeue one Catholique and Apostolique Church that we both â—cknowledge one Baptisme for the remission of sinnes that â—e both looke for the resurrection of the dead and the life â—f the world to come And yet what dissensions betwixt vs â—nd them euen about these thingâ— And why because they do not proceed by one rule of the holy word of life with vs but â—hey flie out into Traditions Councels Fathers Decretals Constitutions and Legends and keepe no order with vs in marching along after the prescript rule of our Generall Christ â—esus
to loue one another as Dauid and Ionathan did to redeeme our owne peace and quietnesse with some losse as Abraham did to be faithfull in the Lords house as Moses was â—o cloth the naked to feed the hungry to iudge the fatherlesse and widow as Iob did to delight in the Law of the Lord and to exercise our selues therein day and night as Dauid did to serue the Lord with fasting and praier as Anna did to sit down at Iesus feete and heare his preaching as Mary did to restore with vantage that which was taken by forged cauillation as Zaccheus did these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can And if we marke it in the places where we are precisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things as in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham Rom. 4.23 1 Cor 4.16.11.1 2 Thes 3.8 in suffering affliction for Christ his sake in not seeking priuate profit but the profit of many that they may be saued in labouring carefully and not walking inordinately in following after perfection Christianly and embracing the truth zealously as in this place of our Apostle Moe rules I doubt not might be noted but these being obserued we shall make an holy vse of following the example of the Saints of God in the whole course of our life But if we do consider what holy vse we make of such examples of the Saints of God as either haue beene or are it will appeare that many of vs make little or no benefit at all of them For not to speake of great Princes and Councellors whom it were to be wished that they were like vnto good Iosias and faithfull Hushai our rich men doe they not more resemble that rich man in the Gospell that was clothed richly and fared delicately euery day but neuer regarded poore Lazarus that lay at his gate full of sores begging some crummes that fell from his table Luc. 16. then Abraham The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it 2 Reg. 7.8 and then into another and spoyled it then the good Shunemite Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine Act. 19.24 and of their bellies then of Paul of the Preacher or of the preaching of the word then those that wrought in the worke of the Temple Our Countrey-men and they that are occupied about their cattle and their grounds do they not more resemble those that could not discerne betweene their right-hand and their left-hand that had no knowledge in the waies of God Ionah 4.11 or the things that belonged vnto their peace then Noah or the Patriarches Our Magistrates doe they not more resemble those of whom Salomon speaketh Pro. 29.2 that when they rise vp men hide themselues when they beare rule the people sigh then Moses or Iosua Our Ministers do not they resemble more those of whom the Apostle saith that they sought their owne Phil. 2.21 and not that which was Iesus Christs than the Apostles of Christ Surely so it fareth with too too many that they are more like the worst then the best For if it be so â—â—at happily we doe looke at the examples of the Saints of â—od what do we For examples of the Saints of God mentiâ—ned in the word of God either we say that they are onely to â—e wondred at but not to be imitated or else we follow them 〈◊〉 the things wherein we ought not If Samson say Iud. 15.11 as they did â—â—to me so haue I done vnto them by and by we perswade our â—â—lues that we may lawfully be reuenged of our enemies If â—lisha curse them that mocke him euen vnto the death 2 Reg. 2.24 and tearing 〈◊〉 pieces by beares by and by we think we haue a good defence â—r vs if we curse those that wrong vs euen vnto hell And if Moses or Ieremie draw backe the shoulder when the Lord cals â—â—em by and by we thinke we may be excused if we doe not â—â—waies hearken when the Lord doth call vs to this or that â—utie And so likewise in the rest either we thinke them onâ—â— to be admired but not to be imitated or if we doe imitate â—â—em it is either in the things that wee should not or as we â—ould not only looking vnto some thing which they did â—â—t not considering the manner or the cause or some other â—â—rcumstance of doing that they did or that they sinned in â—â—at they did Againe for examples of such of Gods Saints as liue among â—s and whose practise we may see daily before our eyes when â—â—e are told of them wee scorne that their actions should bee residents for vs to follow yea such is our corruption that ofâ—entimes we are not ashamed to say doe such and such men â—â—uour such a godly work further such an holy action counâ—enance such a religious exercise we will hinder it wee will â—rosse it we will crush it or else we will take the foyle nay to â—et them see and know how little we care to be like them doth â—â—aâ— king when there should be mourning for the heauie hand â—f God vpon vs grieue them doth swearing and prophaning â—f the Lords day grieue them we will doe these things the raâ—her to despise them If they be men fearing God eschewing â—uiâ—l and doing the thing that is good we will haue some exâ—eption against them wherefore wee will not follow their exâ—mple And commonly we will brand them with the name of â—ustere and precise men and then will we be so farre from following their example as that wee will both crosse what good they intend if we can and besides wee will grieue them either by our selues or others as much as we can This is the vse that generally we make either of old or new examples past or present But beloued it should be farre otherwise as already we haue heard Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints whereby we might be drawne to walke in such an holy course as they walked Let vs therefore be thankfull vnto our God for them and to testifie our thankefulnesse let vs alwaies remember them and in our liues follow the holy practise of them For for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them they
shall most vndoubtedly be so many witnesses against vs to the encreasing of our iust condemnation Thus much of this note The 2. thing which I note is from the person of him that exhorted the Philippians which was Paul their Apostle who had taught them the truth in Christ Iesus and had waâ—ked in all holy conuersation amongst them Whence I obserue that the Ministers of Christ are not onely to teach the truth of Christ Iesus with vncorrupt doctrine with grauitie integrity and with the wholesome word which cannot be reproued but withall to be such examples vnto their flockes as that they may say with the Apostle Be ye followers of me and of such 〈◊〉 walke so as ye haue me for an example This our Apostle required of Timothie 1. Tim. 4.12 where he said vnto him Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenesse And likewise of Titus where he said Tit. 2.7.8 aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integrâ—â—â— and with the wholesome word which cannot be reproued that hee which withstandeth may be ashamed hauing nothing concerning yoâ— to speake euill of And that which the Apostle required of Tiâ—othy and Titus and in them of all the Ministers of Christ â—â—at the Apostle requireth of all where he saith 1 Pet. 5.2.3 feed the flocke 〈◊〉 God which dependeth vpon you caring for it not by constraint but â—illingly not for filthy lucre but of a ready minde not as though yee â—ere Lords ouer Gods heritage but that ye may be ensamples to the â—â—â—cke And this the very names giuen vnto them in the holy â—cripture requireth of them in that they are called a citie set 〈◊〉 a hill that is looked vnto farre and neere lights that must â—ine before men by good workes shepheards that must feed 〈◊〉 the word and by example guides that must direct by the â—holesome word of truth and by holinesse of life watchmen â—â—at must not faile to giue warning both by doctrine and by â—fe c. Yea the diuersitie of the dispositions of their flock reâ—uireth this of them For though Lydia attend vnto the â—â—ings which Paul speakes and hearing beleeueth though â—â—me receiue instruction by hearing the holy word of life yet â—ust they generally be drawne on both by the wholesome â—ord and by example of an holy life or else they will profit â—ut little or nothing at all For so it is generally that the Miâ—isters life and behauiour is regarded as much if not more as â—â—is doctrine And doth not reason it selfe require that as the â—nowledge of Gods will is first reuealed vnto them and by â—heir ministerie vnto the people so they should bee the first â—nd most forward in the execution of euery Christian duty 〈◊〉 the end that it may appeare that they teach others no â—ourse of life but that which they themselues do with all careâ—â—lnesse walke in yes surely both precept and the names â—iuen vnto them and the nature of them that are to be instruâ—ted and reason it selfe requireth this of Christ his Ministers â—hat they feed the flocke of God which dependeth on them â—oth by the holy word of truth and likewise by holy examâ—le of life And doing thus their example of life of all oâ—hers that liue with vs ought to be followed The sheepe of â—ll others ought to heare their Pastors voice and they that are â—o be led in the way are to follow of all others them that are â—ppointed to be their Guides when their shepheards their Guides shine as holy lights before them and hold out the word of life vnto them Exception I know will easily be taken and I wiâ—h it might not iustly be taken but it will bee excepted and said that if Ministers were such as now we speake of yee would folloâ— them and walke as ye had them for an ensample But how few such Ministers be there How many bee there that are both wicked in life and vnable to teach How many be there of those that doe teach that though they can speake smoothly and finely as they thinke yet do more hurt by their lewd and wicked example of life in one yeare then their doctrine 〈◊〉 doe good in their whole life True it is the complaint is too iust of too many and better it had beene they had beene stifled in their cradles then thus they should haue opened menâ— mouthes against them to the scandall of their calling For though they shall say in that day Lord Lord haue wee not prophecied in thy name for I let the lewd and vnlearned beasts go and leaue them to their iudgement that runne before they be sent though I say they shall say in that day Lord Lord haue we not prophecied and preached in thy name yâ—â— shall it be said vnto them Mat. 7.23 I neuer knew you depart from me yeâ— that worke iniquitie Whatsoeuer they preached if they wrought iniquitie they shall not be able to stand in the iudgement nor in the congregation of the righteous But beloued it standeth you vpon to looke vnto it hoâ— iust your exception is against his life whose doctrine is sound For oftentimes the Ministers of Christ which teach the truth purely are charged to offend in example of life when as in truth their life is no way to bee reproued But admit that his life be not answerable to his teaching this should be no reason for thee to giue lesse credit or obedience to the doctrine of truth which he deliuereth For our Sauiour hath taught thee to hearken vnto him if he sit in Moses seate Mat. 23.3 and to doe as he saith though thou may not doe as he doth if hee say well and doe not accordingly It is his doctrine not his life that thou must looke vnto O but thou wilt say why should I beleeue him or doe as he saith when he doth cleane contrarie himselfe surely that which he saith is but for fashions sake he knoweth some neerer way to heauen then he tels vs of else he would neuer doe cleane contrary and therefore thâ—â— â—ilt venture aswell as he and doe as he doth how bad soeuer 〈◊〉 be Well dally as thou list in a matter of no dalliance If â—hen he saith well and doth ill thou care not what he say but â—o as he doth thy bloud shall be required at his hands but â—â—ou shalt die in thy sinnes and see thou what thou hast gaiâ—ed by thy dalliance I wish indeed that no such exception â—â—uld iustly be taken against the doctrine or life of any in the â—inisterie For certainely such as both by the wholesome â—ord and by an holy life preach vnto the people be the holy Ministers whose labours are found fruitfull But if their life 〈◊〉 not agreeable to their teaching doe ye take heed how ye â—eglect the word of saluation
told them And what was that That they should beware of dogges of euill workers of the concision Whereby the Apostle sheweth his owne continuall care ouer them and likewise the greatnesse of the danger by these enemies of the Gospell of Christ which caused him so often to tell them of them Whence I obserue the great care which ought to be in the Pastor ouer the people committed to h s charge once and againe continually to warne and admonish them of such things as may bee dangerous and huâ—tfull vnto them Our blessed Sauiour the good shepheard and great bishop of our soules hath by his owne example taught vs to doe so For as we read he ceased not to tell his Diâ—ciples of rauening wolues of such as would deliuer them vp to the councels and would scourge them in their synagogues of being baptised with his baptisme he ceased not to â—arne them to beware of the Scribes and Pharisies to beware of the leauen of the Pharisies to take heede and beware of coâ—etousnes Our holy Apostle likewise as a follower of Christ professeth vnto the Ephesians Aâ—t 20.31 that he ceased not to warne euery one both night and day with teares of grieuous wolues which after his departure would enter in amongst them not sparing the flocke and often he warneth the Churches vnto which he writeth to beware of diuision and dissension Will they then that haue the ouersight of any people walke as they haue Christ and our holy Apostle for an ensample It may not grieue them to teâ—l their people often of such kinde of men and such manner things as may be dangerous and hurtfull for them And this often beating vpon the same thing what ought it to teach you men and brethren Surely if we tell you often of some thing whereof we would haue you to take heede and beware it may be an argument vnto you that the greatnesse of the danger and the grieuousnesse of the sinne causeth vs so often to vrge it and to beat vpon it Doe we then often tell you of profaning â—he Lords day of negligence in comming to this and the like places to heare the word of the Lord of giuing your members weapons of vnrighteousnesse vnto sin and the like Doe we often warne you to beware of those that compasse sea and land to make one of their profâ—ssiâ—n and when he is made they make him twofold more the chiâ—de of hell then they themselues are of those that through couetousnesse seeke with fained words to make merchandize of your soules of those that liue at ease in Sion and put farre from them all remembrance of the euill day and the like Assure your selues the danger is great if yee doe not hearken and the punishment of your sinne lieth at your doore if you reforme not that sinne whatsoeuer it be whereof yee are so often told Looke well therefore vnto it whensoeuer yee are often told of any thing to be reformed and thinke not with your selues that it is but a small matter and that there needs not halfe so much adoe about it but perswade your selues that it much concerneth you to redresse it And whether it be for any manner of thing to be reformed or for any kinde of person to be auoided deferre not too long to hearken to that which is told so often Againe this often telling you of the same thing to be reformed or auoyded may put you in minde of that naturall corruption which hangeth so fast on you Much ado to bring vs to the mortification of the olde man and though we be told againe and againe of such sinnes as hold vs captiue at their owne pleasure yet can we be content to put of from day to day and with the sluggard to say yet a litle sleepe a litle slumber 〈◊〉 6.10 a litle folding of the hands to sleepe But let vs know that this is a part of naturall corruption to stand in neede so often to be told or not to hearken when we are told so often Let vs therefore shake of this corruption and either let vs not neede so often to be told of any thing or at least when we are so often told let vs hearken and obey and auoide or reforme whatsoeuer it is that we are warned and admonished of For as it is the Pastors dutie to tell vs of things to be reformed or auoided so is it our dutie to hearken and obey when we are told and this dutie to tell vs often of such things is imposed vpon the Pastor because of the negligent performance of our dutie to hearken and obey when we are told Let vs therefore at all times giue all diligence to hearken vnto the things that belong vnto our peace and to obey from the heart that forme of doctrine whereunto we are deliuered to conforme our selues according vnto it The second thing which I note is that the Apostle saith that now at the writing hereof he tells them weeping of these enemies of the crosse of Christ Whereby the Apostle sheweth both his great affection towards the Philippians and his great griefe that either there should be such or that they should hearken vnto such Whence I obserue the great and godly affection which ought to be in the Pastor towards his people euen so great that it should grieue him and euen cause him to shed teares to see the enemies of the truth to trouble his people or to see his people drawne into any sinne or error by any that are otherwise then well and godly minded For thus wee testifie generally our affection vnto the Church of God if we be grieued to see it assaulted by the Dragon or the Dragon any way to preuaile against it We see how Samuel mourned for Saul 1 Sa. 15.35 when by his disobedience he had prouoked the Lord to anger against him We see how the Prophet Ieremie wished that his head were full of water Jer. 9.1 and his eyes a fountaine of teares that he might weepe day and night for the slaine of the daughter of his people and how in another tâ—ee he crieth My belly my belly 4.91 I am pained euen at the very â—â—art mine heart is troubled within me I cannot be still for my soule hath heard the sound of the trumpet and the alarme of the â—attell Wee see how our blessed Sauiour beheld the Citie Ierusalem and wept for it saying Luc. 19.41.42 O if thou hadst euen knowne 〈◊〉 the least in this thy day those things which belong vnto thy peace but now they are hid from thine eyes We see likewise how our Apostle testifieth of himselfe that in great affliction and anguish of heart he wrote his former epistle to the Corinthians with many teares 2 Cor. 2.4 caused no doubt partly by their diuisions and dissensions and partly by that incestuous person And â—uch should be the zealous and ardent affection of all faithfull Pastors towards their people and towards Gods
with me is against me and he that gathereth not with mee scattereth Marke them who they bee and take heed and beware of them Walke not after their example for they are the enemies of the crosse of Christ prouiding for their owne securitie whatsoeuer become of the truth of Christ Iesus The second thing which the Apostle noteth in these many walkers of whom he had told them often and now told them weeping is that their end or reward for a recompence of such their walking is damnation or destruction if God shall not grant them grace vnto repentance for such their euill walking Which branch of the Apostles reason in effect vrgeth thus much that if the Philippians feared the end of those walkers they should also feare to walke as they did and rather walke so as they had him for an ensample And indeed this end as also the other properties after specified rightly agree vnto those enemies of the crosse of Christ before mentioned Hence then I obserue what the end is of those that are enemies vnto the crosse of Christ that make their God their bellie that seeke the praise of men but not of God that minde earthly things so that their delight and affections are set thereon and generally of such vngodly walkers as walke cleane otherwise then wee haue Christ and his holy Apostles and blessed seruants for an ensample their end is as here the Apostle saith damnation vnlesse the Lord grant them grace vnto repentance A sentence which albeit I feare to pronounce yet when and where the holy Ghost leadeth me thereunto I must speake that the godly may stand in awe and not sinne and that the vngodly of the earth may tremble and either reforme the wickednesse of their wayes or else through the iust iudgement of God may smite their knees one against another and be drencht vp in desperation This then to be the end of such the holy Ghost euery where witnesseth Vpon the vngodly saith the Prophet the Lord shall raine snares fire and brimstone Psal 11.7 storme and tempest this shall be their portion to drinke Tophet saith Esay Esa 30.33 is prepared of old it is euen prepared for the King if he be wicked it is made deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it And in a vision Iohn saw the beast taken Apoc. 19.20 and with him that false Prophet that wrought miracles before him whereby hee deceiued them that receiued the beasts marke and them that worshipped his image And both these were cast aliue into a lake of fire burning with brimstone All which places and many others which might be alleadged to this purpose doe euidently shew what the end is of the wicked and vngodly of the earth bee they Prince or subiect Pastor or people seducers or seduced Their end is they shall be rooted out at the last and turned into hell vnlesse by true and vnfained repentance they preuent that iudgement the sentence whereof can neuer bee reuersed Whose end then yee feare it behoueth you carefully to looke vnto it that yee walke not after their example Consider well what hath beene said touching the enemies of the crosse of Christ and marke well what shalâ— be said touching those whose God is their bellie whose glory is to their shame which minde earthly things If by that which hath beene said yee can descrie who they be that be the enemies of the crosse of Christ or if that which shall be said shall any way designe who they be whose God is their bellie whose glory is to their shame which minde earthly things take heede and beware that yee walke not as they doe For of this be ye sure that the end of such is damnation and destruction And if the Cities about Sodome and Gomorrha suffered the vengeance of eternall fire as well as Sodome and Gomorrha Iudg. 7. because they in like manner as Sodome and Gomorrha did committed and followed strange flesh then assure your selues that if yee shall walke as they that are enemies to the crosse of Christ whose God is their bellie c. ye shall also drinke of the same cup that they shall drinke of euen of the wine of Gods wrath Take heede therefore lest at any time any of you be deceiued by them and walke not in their steps if yee will not bee partakers of their iudgements The third thing which the Apostle noteth in these inordinate walkers is that their God is their bellie whereby the Apostle signifieth that they preached not Christ sincerely and purely for Christ his sake but that they principally respected in the preaching of Christ their profit their pleasure their ease being louers of pleasures of profit of ease more then louers of God and therefore their bellie that is their profit their pleasure their ease might well bee called their God that being each mans God which hee loueth and liketh best And this branch also of the Apostles reason might well stand for a sufficient argument with the Philippians to moue them not to walke after these but to follow him and to walke so as they had him for an ensample Hence then I obserue another note of false teachers after whose example wee may not walke if their God be their bellie so that they care more to serue their owne bellies then the Lord Iesus Christ they are false teachers and we may not follow them This note of false teachers our Apostle also giues in his epistle to the Romans where hauing exhorted the Romans to beware of false Apostles and teachers he giues them this note to know them by They that are such saith he serue not the Lord Iesus Christ but their owne bellies that is they seeke their owne gaine and preach Christ with reference to please others and to seeke their owne ease profit and pleasure The Apostle giues likewise the same note of them 2 Pet. 2.14 3. where he saith that they haue hearts exercised with couetousnesse through couetousnesse making marchandize of mens soules Such a one was Balaam of whom the Apostle Peter there saith that he loued the wages of vnrighteousnesse Esa 56.11 Such were those whom Esay called greedie dogs which could neuer haue enough And such were those of whom the Apostle said before that they sought their owne Phil. 2 21. and not that which was Iesus Christs Will yee then know who they are at this day that by this note may be descried to be false teachers that knowing them ye may not follow them nor walke as they doe Marke then who they are that serue their owne bellies more then the Lord Iesus Christ Who are they that through couetousnesse would make marchandize of your soules and speake euill of the way of truth Who are they that for money set on sale the forgiuenesse of sinnes and the kingdome of heauen Who are they that vnder colour of long praiers
deuoure widowes houses that for such and such lands or summes of money or releefe to such and such places will promise so many praiers for so many dayes or yeeres for you or your friends Who are they that to maintaine their triple Crowne maintaine also the wicked Stewes Who are they that make gaine godlinesse and doe all that euer they doe in deed and in truth for the maintenance of their state and of their bellies It is easily knowne who they be and it is as easily hereby discerned that they are false teachers whosoeuer they be Take heed then and beware of them follow them not neither walke as they doe for howsoeuer they haue God in their mouthes yet sound their hearts and trace them in the paths wherein they walke it wilâ— be found that their God is their bellie if either that bee theiâ— God which they loue best or that be their bellie which they measure by their pleasure profit and ease But doe they alone make their belly their God Doe not all they that more seeke their owne then that which is Iesus Christs make their bellie their God Or are there not many carnall Gospellers that doe so How many are there that intrude themselues into this holy calling not with any purpose to worke in the Lord his vineyard but onely to feede vpon the portion of the Leuites How many are there that withdraw their shoulders from the burthen as much and as often as they can and take as little paines in this worke as they can seeking more their owne ease then that which is Iesus Christs How many are there that being bewitched with the loue and troubled with the cares of the world are so carefully occupied about the things of this life that they intend not the worke of the ministerie seeking more their owne profit than that which is Iesus Christs how many are there that preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of any desire to gaine them that heare them vnto Christ rather in any other respect almost than in an holly zeale of the glory of our God Surely many such carnall Gospellers there be whose God is indeede their belly which like vnto the sonnes of Eli so turne aside after the loue of their bellies and of their pleasures that either they forget or else care not for the law of their God But take heede and beware of them for yee may not walke as they doe Yea generally they make their God their belly that either serue their bellies when they should serue their God or care more for the feeding of the bellie than for the knowledge of God or so serue God as he doth serue their bellies Looke then well amongst you that none of you be such as are then a looking to your profits or pleasures or other things of this life when ye should be looking vnto the seruice of your God that none of you be such as care more for the things of this life than for the knowledge of Gods wil out of his holy word that none of you be such as measure your seruice vnto the Lord by his ministring vnto you such things as are needfull for the maintenance of this life for such do make their God their bellie either caring more for the things of this life than for God or else only so caring for God as they are occasioned by the things of this life A foule and grosse Idolatrie to make our bellie our God And therefore let vs take heede that neither we commit such Idolatrie nor follow the example of such as commit such Idolatrie The fourth thing which the Apostle noteth in these inordinate walkers is that their glorie is to their shame Whereby the Apostle signifieth that the vaine glorie and estimation which they sought after amongst men neglecting the true glorie of Christ Iesus should turne to their confusion and shame Which branch also of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these but to follow him and such as walked so as they had him for an ensample Hence then I obserue another note of false teachers and inordinate walkers which is vainely to seeke after glorie and estimation amongst men neglecting the glorie of God after whose example we may not walke for that their glorie shall be turned into shame Ioh. 5.44 How can ye beleeue which receiue honour one of another saith our Sauiour and seeke not the honour that commeth of God alone In which place is shewed that this vaine seeking after honour and glorie amongst men is the very root of infidelity And therfore it is said of certaine chiefe rulers that in a generalitie beleeued in Christ because of the miracles which he did but not indeede truely beleeue that they did not confesse Christ And the reason is added for they loued the praise of men more than the praise of God Ioh. 12.43 So that the ambitious seeking of praise amongst men is the very bane in all sorts of men both of faith and of euery fruit thereof And a iust thing it is with God that they which seeke the praise of men and not of God haue their praise with men but not with God and that with God their glorie be turned into shame Will ye then know who by this note may be descried at this day to be false teachers that knowing them ye may not follow them nor walke as they doe Marke who they are that seeke honor and glorie amongst men but seeke not the honour that commeth of God alone who is it that exalteth himselfe against all that is called God or that is worshipped sit as God in the temple of God and shewing himselfe that he is God Who is it that is araied with purple and skarlet and guilded with gold and precious stones and pearles and hath a cup of gold in her hand full of abominations and filthinesse of her fornication where with she make all the Nations of the earth drunke Who is it that glorifieth her selfe and liueth in pleasure and saith in her heart I sit being a Queene and am no widdow and shall see no mourning And what shall become of all this pompe and glorie Apoc. 18.8 her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which shall condemne her Take heede then and beware how ye follow this beast or them that haue receiued the beasts marke Their glorie which they seeke with men they haue but their glory shall be turned into confusion and shame And I wish that they were the men alone that seeke the praise of men but not of God But are there not many carnall Gospellers that may be branded with that marke Are there not many that in a vaine affectation of their owne praise more then Gods studie rather to
Will ye then know who by this note may be descried at this day to be false Teachers that knowing them ye may not follow them nor walke as they doe Marke who they are that seeke honour and glory amongst men but seeke not the honour and glory that commeth of God alone Who is it that stirres so much that he troubles all for the chiefe soueraigntie in earth ouer all persons in all causes ecclesiasticall and ciuill Who is it that exalteth himselfe against all that is called God or worshipped sitting as God in the Temple of God shewing himselfe that he is God Who is it that is arayed with purple and skarlet and guilded with gold and precious stones and pearles and hath a cuppe of gold in her hand full of abominations and filthinesse of her fornication wherewith she makes all the nations of the earth drunke Who is it thaâ— glorifieth her selfe and liueth in pleasure and saith in heâ— heart I sit being a Queene and am no widow and shall see nâ— mourning Marke I say and see whether this be not the false Prophet that workes miracles before the beast Apo. 19.20 Marke and see whose honour and glory it is that this false Prophet and his followers seeke and hunt after Gods or their owne And if by this that hath beene said ye can descrie who they be thâ—â— take heed and beware of them For what shall become of all this pompe and glory which they so greedily seeke after Iohn saith Apoc. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord which shall condemne her And our Apostle saith their glory shall bee turned into shame and their end shall be damnation Take heede therefore and beware of them follow them not lest if yee be partakers in their sinnes and bee partakers also of their punishment Now I wish that this poyson had crept no farther into the Church and that they were the men alone that seeke the praise of men and not of God But are there not some others that are tainted with this vice of vaine-glory Are there not some others that preach themselues rather then Iesus Christ that in a vaine affectation of their owne praise more then Gods studie rather to speak vnto the eare then vnto the hartâ— whose preaching standeth rather in the intising speech of mans wisedome then in plaine euidence of the spirit and of power I wish there were no such but if there be yee may not be followers of them For the Gospell is not deliuered vnto vs that we should thereby seeke our owne praise and glory or that the people should honour and magnifie vs which are the Ministers thereof but to the end that the benefit and the glory of Christ might bee preached and published and that the Father might be glorified for his mercy offered vnto vs in Christ his sonne whom he hath giuen vs and together with him all things also To conclude therefore this point in one word we are all of vs that are Christians both Pastor and people in all things to seeke the glory of God and not of men For if we doe otherwise and seeke the glory of men and not of God our glory shall be turned into shame The last thing which the Apostle noteth in these many â—nd inordinate walkers of whom he had told them often and â—ow told them weeping is that they minde earthly things Whereby the Apostle signifieth that their studie delight and â—ll their affections were set on honours wealth friends commodities and the things which are on earth neuer minding â—he things which are aboue And here was the roote of all the other euils For why were they the enemies of the crosse of Christ why was their belly their God why sought they after vaine-glorie and estimation in the world and not that honor â—hat commeth of God alone The reason was they minded earthly things This is a briefe comprehension of the rest this being a certaine ground of the rest and the rest being cerâ—aine notes of this For as the cause why they were enemies to the crosse of Christ why their God was their belly why they sought glory with men and not with God was because they minded earthly things so these were euident notes to conuince them that they minded earthly things for that they were enemies to the crosse of Christ for that their God was their belly and that they sought after the praise of men and not of God Hence then I obserue the last note of inordinate walkers which is indeed the ground of all inordinate walking and that is the setling of the affections on the things which are on earth and resting in them as in the chiefest good 1. Tim. 6.10 The desâ—re of mony saith the Apostle is the roote of all euill which while some lusted after they erred from the faith and pearced themselues through with many sorowes That which the Apostle speaketh in particular of this one earthly desire of mony is also true in the generall of all earthly desires For the minding and desire of all earthly things is the roote of all euill whereon when men set their affections they erre from the faith and pierce themselues through with many sorrowes So that as the Apostle reasoneth saying 1 Cor. 3.3 whereas there is among you enuying and strife and diuisions are ye not carnall and walke as men so may I likewise reason is there any error in faith or corruption in life and is it not hence for that they minde earthly things Iudas that was numbred with the Apostles and hâ—â— obtained fellowshippe in that ministration betrayed his Mâ—ster Christ Iesus What was the cause He bore the bag aâ—â— he loued it too well thirty pieces of siluer were the reward 〈◊〉 his iniquitie Demas forsooke Paul what was the reason Hâ— loued the world and embraced it Those Ministers of tâ—â— Gospell that the Apostle speaketh of in the former chaptâ—â— sought not that which was Iesus Christs and what was thâ— stoppe they sought their owne their owne pleasure the owne profit their owne honour their owne ease they minde earthly things Neither is it so onely in the ministerie but gâ—nerally in all sorts of men this minding of earthly thinâ— chokes vp euery good thing and inclines vnto euery badâ— thing Those chiefe Rulers of whom we spake before confeâ—sed not Christ what was the cause They loued the praise 〈◊〉 men more then the praise of God A good confessioâ— hindered by minding an earthly thing the praise oâ— men Demetrius likewise and his company raised a seditioâ— tumult against Paul what was the cause they thought thâ—â— by his preaching the siluer Temples of Diana which theâ— made and which brought great gaines vnto them would beâ— set at naught A wicked sedition raised through carnall anâ— earthly minded men whose mindes were so set vpon theâ— gaines that for it they could not looke towards
the right hand of the throne of the maiestie in heauen hauing no corporall presence elsewhere and that from thence hee shall come to render vengeance vnto the wicked and to be glorified in his Saints Secondly this should teach vs to beware of such mockers as walke after their lusts and say Where is the promise of his comming The holy Ghost hath said it that he shall come from heauen the second time with power and great glory And hath hee said it Act. 1.7 and shall it not come to passe It is not for vs to know the times and the seasons which the Father hath put in his owne power Mat. 24.36 Nay Christ himselfe saith Of that day and houre when he shall come know th no man no not the Angels in heauen but God only Nay Christ himselfe as he is man knoweth it not Wee know perfectly 1 Thes 5 2. which is enough for vs to know that the day of the Lord shall come euen as a theefe in the night Now if the good man of the house knew at what watch the theefe would come Matth. 24 43. he would surely watch for that time but would be very secure for other times It is enough therefore for vs to know that he shall come And this that we know that he shall come but know not the time when should exercise our faith and patience bridle our curiositie and containe vs in the feare of God in godlinesse and in all watchfulnesse at all times lest hee come vpon vs at vnwares and finde vs without oile in our lampes either beating our fellow-seruants or eating and drinking with the drunken or running after noisome lusts and the foolish cares of this life The Lord is not slacke concerning his promise as some men count slacknesse but is patient towards vs 2 Pet. 3 9. Heb. 10.37 and would haue all men to come to repentance Yet a very little while saith the Apostle and he that shall come will come and will not tarrie Beware therefore of such mockers as in scorne and derision say Where is the promise of his comming Watch yee and pray continually that yee may be counted worthy to escape all the things that shall come to passe vpon such mockers and that ye may stand before the sonne of man The third vse which we are to make hereof and whereat our Apostle especially aimeth is that hence we should learne to haue our conuersation in heauen For doe wee looke that the Sauiour shall come the second time from heauen Great reason then that wee should haue our conuersation in heauen that in heart minde and soule wee should ascend thither that our faith hope and loue should be rooted there that our thoughts desires and affections should be settled there Had Daniel reason to open his windowes towards Ierusalem Dan. 6.10 and to pray towards it three times a day because of Gods promise vnto his people when they should pray toward that Temple And is there not farre greater reason for vs that wee should alwayes lift vp our hearts vnto the Lord and haue our soule-conuersation in heauen from whence wee doe looke for our blessed Sauiour The children of light herein may learne a lesson of the children of this world and of the children of darknesse for where is the merchants minde but where his goods are and where he hopes for commoditie where is the husbandmans heart but on his haruest and where hee lookes for the fruit of his labours Where are the affections of the voluptuous or ambitious man set but where the things are which their soule most desireth Where else then should the Christian mans conuersation be but in heauen from whencâ— we looke for the Sauiour euen the Lord Iesus Christ Let vâ— not then with Ruben and Gad and halfe the Tribe of Manasseh desire to tarie on this side Iordan without the Land of promise but let vs go into the heauenly Canaan and dweâ—l there and walke as Citizens of the heauenly Ierusalem If we count that we haue our treasure in heauen let vs also haue our hearts in heauen Otherwise wee shew plainly that wee haue not our treasure in heauen Mat. 6 21. For as our Sauiour tells vs where our treasure is there will our hearts be also There Christ is thence we looke for the Sauiour therefore euen while wee are at home in the body let vs haue our soule-conuersation there in heauen where he dwelleth and whence wee looke for him The second thing which I note is in the person of the Apostle and others like vnto himselfe For here ye see that the Apostle in behalfe of himselfe and such others as walked so as he did professeth that they looked for the Sauiour euen the Lord Iesus Christ which their expectation plainly argued the feruent desire and earnest longing which they had for the appearing of Christ the second time vnto saluation Whence I obserue the gladsome expectation of the faithfull children of God for the second comming of Christ when hee shall come in the cloudes of heauen to iudge both the quicke and the dead They looke and waite for it their soules long after it Rom. 8.19 and with lift vp hearts and voices they crie and say How long Lord holy and true come Lord Iesus come quickly It is said in the Epistle to the Romanes that the feruent desire of the creature waiteth when the sonnes of God shall be reuealed The word signifieth an earnest waiting of the creature such as is the waiting of them that are set in a watch-tower to descrie when the sonnes of God shall be reuealed i. when it shall be manifestly knowne not onely vnto themselues by faith but vnto men and Angels that they are the sonnes of God 1 Ioh. 3.2 For as Iohn speaketh Now we are the sonnes of God but yet it doth not appeare what we shall be and we know that when hee shall appeare we shall be like him for we shall see him as he is And as our Apostle speaketh Colos 3.3 when Christ which is our life appeareth then shall we also appeare with him in glory For then shall hee change our vile body that it may be fashioned like vnto his glorious body So that the time for which the creature waiteth is the second comming of Christ Doth then the creature euen the heauen and the earth which God created in the beginning waite with such a feruent desire that they sit as it were in a watch-tower continually beholding when Christ shall appeare the second time vnto saluation How great then and gladsome may we imagine the expectation of the faithfull children of God to be for the second comming of Christ when they shall not onely be renued as the creature but haue a full complement of euerlasting blessednesse And therefore the Apostle addeth and not onely the creature but we also Rom. 8.23 yea we much more which haue receiued the first fruits of the
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
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
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
Dan. 12.3 that they that be wise shall shine as the brightnesse of the firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer Matt. 17.2 And a glimpse of it Peter Iames and Iohn saw when Christ was transfigured in the mount before them 1 Cor. 15. And the Apostle at large shewes the whole manner of it to the Corinthians First then hence wee learne that the body of Christ is not so deified or glorified as that the essentiall properties of God are communicated to it as to be omnipotent infinite present euery where c. For this being true that our bodies shall be made like vnto his glorious body then our bodies also should then be omnipoteâ—â— infinite euery where c. which no man will say They erre therefore that maintaine the body of Christ to be really present euery where Secondly hence we may learne not to be dismaied at whatsoeuer sicknesse danger or death It may be that thus our bodies may be turned into the graue and that death haue there dominion ouer vs for a season but in the last day our bodies shall be taken out of the power of death and made like vnto Christ his glorious body Thirdly hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies and make them like vnto his glorious body Hee will be a perfect Sauiour and therefore as he receiues our soules at their deparâ—ure out of our bodies to keepe them safe vnder his custodie â—and protection so will hee also in the last day change our vile â—odies and make them like vnto his glorious body that so he may be a perfect Sauiour both of our soules and bodies The fift and last thing which from these words I note is â—ouching the meanes whereby Christ in that day shall glorifie â—ur vile bodies For here is the doubt which the carnall man â—akes He cannot see nor conceiue how the bodies which are â—urned into dust and ashes which haue beene some torne in â—eeces by the beasts of the land some deuoured by the fishes of the sea some eaten vp by the fowles of the aire how they â—he same in substance should possibly be raised vp againe and â—lorified To meet then with this my obseruation hence is â—hat Christ by that diuine power and effectuall working â—hereby hee raised vp his owne body from the graue and â—hereby hee is able to doe what hee will euen to subdue all â—hings to himselfe shall raise our bodies in that day euen the â—elâ—e same in substance that wee laid downe and shall glorifie â—hem Christ he is the first-fruits of them that sleepe and by â—is resurrection he hath sanctified all the elect thereunto and 〈◊〉 according to the working of his mighty power hee raised â—imselfe from the dead so by the same working of his mighâ—ie power shall he also raise vs vp It may be that this may â—eeme impossible with men Luk. 18.27 but the things that are impossible â—ith men are possible with God And why should it seeme so imâ—ossible Can the potter make a new vessell of the same lumpe 〈◊〉 clay if the first fashion did dislike him and is not God â—uch more able out of our dust to raise againe our dead boâ—â—es Can the Goldsmith by his Art sunder diuers metals â—ne from another or the Alchymist draw one metall out of â—â—other and is not God much more able to distinguish the â—ust of mens bodies from the dust of beasts and the dust of â—ne mans body from another and to draw out our bodies â—oâ— whencesoeuer they lie Was God able in the beginning 〈◊〉 create all things of nothing and is hee not much more able 〈◊〉 make euery mans body at the resurrection of his owne matter Againe shall napkins be brought from Pauls body and diseases depart from them shall the shadow of Peter helpe the weake and sicke shall Elizeus his bones giue life to a dead corpes cast into his graue and shall not Christ much more by his diuine power change these vile bodies and make them like vnto his glorious body Hee that doubteth of his power shall be drencht vp of his maiestie Take this one proofe further from our daily experience At night wee lie downe and sleepe and in the morning wee wake and rise vp againe Our death what else is it but as a sleepe and our resurrection what else but as it were an awaking againe And as in the one it is so in the other the mighty power of God shall be seene when by his power hee shall raise vs vp out of the sleepe of death and glorifie vs with himselfe in the kingdome of hiâ— Father This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies He which is willing hath also power to doe it and by his power hee shall raise vs vp in the last day and shall change our vile bodies that they may be fashioned like vnto his glorious body We are not therefore to doubt of it lest so wee also denie his power but rather wee are to comfort oâ—â— selues in this that he who by his power is able to subdue all things vnto himselfe will also by his power raise vp our bodies in the last day and will change our vile bodies that they may be fashioned like vnto his glorious body Laus omnis soli Deo THE FOVRTH CHAPTER LECTVRE LXXV PHILIP 4. Verse 1. Therefore my brethren beloued and longed for my ioy and my crowne so continue in the Lord ye beloued 2. I pray Euodias and beseech Syntiche c. MAny and notable and most worthy our continuall meditation haue bin the points which we haue heard by occasioÌ„ of the things contained in the former Chapter as touching necessary watchfulnesse against false teachers together with certain marks of such ver 2.19 touching the true circumcision of the Spirit ver 3 touching the vanitie of all confidence and reioycing in any thing without Christ ver 4. to 9 touching iustification by the alone righteousnes of Christ Iesus through faith in his bloud v. 9 touching sanctificatioÌ„ by some sence of the knowledge of Christ and of the vertue of his resurrection in our selues c. and by an holy acknowledgement of imperfection and pursuite after perfection ver 10. to 15 touching Christian perfection ver 15 touching the sole rule of mans life ver 16 touching an holy imitation v. 17 touching euill and vngodly walkers ver 18 19 touching an holy conuersation ver 20 touching the expectation of the faithfull for Christ his second coming v. 20 touching the glorification of our vile bodies in the day of Christ by the power of Christ ver 21 some of which the Apostle purposely disputeth and others by occasion he toucheth For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision and
be our glorie in all places and the crowne of our reioycing in the day of Christ Iesus So were the Thessalonians vnto this our Apostle as himselfe witnesseth saying What is our hope or ioy or crowne of reioycing 1. Thess 2.19 are not you euen it in the presence of our Lord Iesus Christ at his coming Yes ye are our glorie and ioy And why so 20. Euen because of their effectuall faith and diligent loue and patient hope in the Lord whereof hee spake in the first chapter And so were these Philippians also vnto him as here he witnesseth and why Euen because he had not runne in vaine nor laboured in vaine amongest them And so ye should so abound in all knowledge and in all iudgement and be so filled with the fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God as that ye might be the crowne of our reioycing in the day of Christ that we haue not runne in vaine nor laboured in vaine Otherwise if the more we loue you the lesse we be loued of you againe if the more we labour amongst you and admonish you the more ye harden your hearts and despise vs euen for our workes sake if the more carefull we are to informe your vnderstandings in the truth the more ye stoppe your eares at the voyâ—â— of our charming charme we neuer so wisely if the more we endeauour to beget you in the faith and present you before God blamelesse in that day ye start aside like a broken bow and defile your selues with euery hatefull sinne to be short if we spend our strength in vaine amongst you and for nothing then how can we reioyce in you as in our ioy and our crowne And if not so then how can we come vnto you in these termes of loue my brethren beloued my little children dearely beloued If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can we speake vnto you as vnto our brethren If the loue of God be not in you indeed how can we speake vnto you as vnto our beloued If ye honor not the Father nor obey his holy will how can we speake vnto you as vnto little children If ye desire not the sincere milke of the Word that ye may grow thereby how shall we say that we long for you when wee are absent from you That therefore we may alwayes come vnto you in such termes of loue as ye desire and as heere our Apostle doth vnto the Philippians let vs not runne in vaine not labour in vaine amongst you but receiue from vs with all gladnesse the word of saluation which is able to saue your soules Be diligent to heare and carefull afterwards to meditate on the things which ye haue heard that as good hearers ye may grow vp in all godly knowledge of Gods will and in all holie obedience thereunto and that ye may say with the Prophet O Lord I haue hid thy word within my heart Psal 119.11 that I might not sin against thee Let the word of Christ dwell in you plenteously in all wisedome Philip 1.9.10 that ye may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ one from another that ye may be pure c. Follow after the truth in loue and in all things grow vp into him which is the head 〈◊〉 is Christ that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vnto the house of God and to heare those things that belong vnto your peace so our ioy may be fulfilled daily more and more and ye may be the crowne of â—ur reioycing in the presence of our Lord Iesus Christ at his coming And if at any time we vse sharpenesse of speech know this that it is for their sakes that obey not the truth that we may reclaime them from wandering out of the right way wherein they should walke And if the hurts of our people may be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring suppling oyle without pouring vineger into their wounds let no man thinke that we will vse sharpnesse of speech In a word this is our desire to present you pure and blamelesse in that day not hauing spot or wrinckle or any such thing Be ye filled with knowledge and loue and the fruites of righteousnesse that ye may be our ioy and crowne now and in the day of Christ The second thing which I note is the Apostles exhortation together with the reason thereof His exhortation is that the Philippians would stand and continue without shrinking fainting sliding or starting aside in the knowledge and faith of Christ Iesus rooted in him and stablished in the faith so as hitherto they had done and as now they had bene taught by example in his owne person renouncing all confidence in the flesh and in things without Christ and reioycing onely in Christ Iesus The reason of this his exhortaâ—ion vnto this perseuerance is because he would not haue them entangled with those euill workers of the concision which minded earthly things and whose end is damnation but would haue them followers of him and such as he is whose conuersation is in heauen c. Therefore so continue c. This exhortation then implying a dutie for vs hence I obserue a necessarie dutie for all Gods children which is perseuerance and continuance in the faith and truth of Christ Iesus so as we haue bene taught out of the Gospell of Christ Iesus A dutie much yet neuer too much vrged considering how many after they haue put their hand vnto the plough looke backe after they haue begunne in the Spirit Iohn 15.4 1. Cor. 16.13 end in the flesh Abide in me saith our Sauiour and I in you Stand fast in the faith saith the Apostle to the Corinthians â— Tim. 3.14 And vnto Timothie Continue saith he thou in the things which thou hast learned and art perswaded thereof knowing of whom thou hast learned them And of all the Apostles we reade that still they exhorted all the Churches euerie where to continue in the grace of God Acts 11.23.13.43 and with full purpose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God and by the hearing of the Gospell preached to haue come to some knowledge of the Lord and of the Sauiour Iesus Christ if afterward with the Church of Ephesus wee forsake our first loue and make not an end of our saluation with feare and trembling Iohn 8.31.32.15.4 If ye continue in my word saith Christ to the Iewes that beleeued in him ye are verily my Disciples and shall know the truth and the truth shall make you free But as the branch cannot beare fruite of it selfe except it abide in the Vine no more
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
countrey and so drowneth the whole countrey which also sheweth that such make-bates are murtherers Let them looke vnto this which either by priuie whisperings or open detractions or any false suggestion whatsoeuer either seeke to make variance where there is none or where they perceiue some litle dislike there adde fire vnto heate and set them as farre at oddes as they can Of what root soeuer they be that are such they are the sonnes of Belial and no lesse then murderers Prou. 22.10 And therefore as Salomon giueth aduice touching the scorner the like do I touching such a contentious man Cast out the scorner saith he Cast out the make-bate say I and strife shall go out cast out the make-bate out of companie countrey commonwealth citie house where thou dwellest so contention and reproch shall ceasse The truth euer will abide the light and feareth not to speake with any man in the gate but these are commonly whisperers and loue rather to speake in the care then on the house top Suspect them therefore by their priuie whispering and when once thou knowest them for euer afterwards be thou ware of them Secondly this should teach vs not onely to studie to liue in peace our selues with all men but farther when others are at oddes Heb. 12.14 to make peace betweene them Follow peace with all men saith the Apostle to the Hebrewes And the Apostle to the Romanes Rom. 12.18 If it be possible as much as in you is haue peace with all men And surely a most blessed thing it is to see men to be of one accord in the Lord witnesse the Psalmist where he saith Behold how good and ioyfull a thing it is Psal 133.1 brethren to dwell together in vnitie But the seruants of God are not onely to be peaceable themselues but when either there are open iarres or inclination thereunto they should labour by all meanes both by themselues and others to set them at one It was a good speech of Abraham vnto Lot Gen. 13.8 when he said vnto him Let there be no strife I pray thee betweene me and thee neither betweene mine heardmen and thine heardmen for we be brethren In imitation whereof when strife is or is like to be we are to interpose our selues and to say Let there be no strife I pray you betweene you for ye are brethren ye are neigbours and friends ye haue one Lord one faith one Baptisme and one hope of your vocation be ye therefore one amongst your selues Let all bitternesse and anger and wrath crying and euill speaking be put away from you with all maliciousnesse and be ye courteous one towards another and tender hearted forgiuing one another if either haue a quarrell against other euen as God for Christs sake forgaue you Yea and as Paul said to the Corinthians for going to law one with another so are we to say vnto them that any way striue Why rather suffer ye not wrong why rather sustaine ye not harme then fall at such quarrelling one with another Thus I say should we in hatred of strife and loue of peace as peace-makers labour to compose strifes and to make peace where it is not But what commonly say wee in such cases One saith It were very well done to take vp their quarrells and to make them friends Another saith that he loues not to meddle in other mens matters and to make himselfe some businesse where happly he shall haue little thankes Another sports himselfe at their contentions and saith with himselfe So so there goes the game Another haply sheweth his dislike of their iarres and puts in a word to friend them and then he thinkes he hath done well But not many in such cases deale both by themselues and by others and labour by all meanes to take vp their quarrels that they may be of one accord in the Lord. Well if when wee were enemies vnto God and God was angrie with vs to destroy vs for euer Christ Iesus the Sonne of the euerliuing God had not come in the similitude of sinfull flesh to make peace betweene God and vs what had become of vs If God had not sent his Sonne and if he had not come to reconcile vs vnto God our portion had beene with the diuell and his angells in the lake that burneth with fire and brimstone for euer Let vs men and brethren be followers of Christ let vs follow Abraham and our Apostle Let vs not onely labour to haue peace with God and to be at peace one with another but when wee see that any variance is or is like to be betweene man and man let vs labour as much as we can to set them at one Let vs hate strife and debate both in our selues and in others and let vs loue peace and agreement both in our selues and in others And then surely the God of peace shall be with vs to blesse vs and to giue vs his peace which passeth all vnderstanding And let this be obserued from the person of Paul The next thing which I note is in the persons of Euodias and Syntyche Wherein first I note the religious affection of these two vertuous women for by conference of this place with that in the Acts it may appeare that when the Gospell was first preached at Philippi they not onely gladly embraced the Gospell but stood much for the defence of the Gospell against them that persecuted the truth of Christ Iesus and often assembled themselues together with other women without the towne besides the riuer to pray and to heare the Word preached Whereupon it is that the Apostle here saith that they laboured with him in the Gospell nor with him onely but with Clement also and with other his fellow labourers in the worke of the Ministerie Here then is a good patterne for all women to looke vpon that they be alike religiously affected as these women were giue like testimonie thereof as they did There is no priuiledge vnto them by their sexe from this but as all the rest of Gods children so they should embrace pure religion from their hearts exercise themselues in the law of their God day and night and seeke the Lord from the ground of their hearts Yea and such hath beene the mercie of the Lord toward this sexe as that women in all ages haue beene worthily renowned for many notable graces of Gods Spirit 1. Pet. 3.6 Sarahs obedience is set forth by Peter for an example for euer The gouernment and victorie of Deborah was not inferiour to the gouernment and victorie of any of the Iudges of Israel Iudg. 4. What shall I speake of Esters religious depending vpon God when she hazarded her selfe for the deliuerance of her people Ester 4. of the Widdowes godly depending vpon Gods prouidence when in the great famine she relieued Eliah with some of that little which shee had 1. Reg. 17. Luke 2.37 of Annaes continuall abiding in the Temple
say Our Father which art in heauen touching whom we doubt whether God be their Father How can we communicate in the Lords Supper with them of whom we doubt whether they be ioyned with vs in the same communion of Saints How can we liue with them as with our brethren and beloued if we doubt whether they be within the same couenant of grace with vs A shallow peace and a shadow of loue and a semblance of Christianitie there may be but such as vnder a colour onely deceiueth and hath no soundnesse in it It is this perswasion of our owne minds touching our brethren that they are in one couenant of grace with vs that they are members of the same mysticall bodie of Christ Iesus with vs that they are heires of the same saluation with vs that through one God one faith one baptisme one Gospell of Christ Iesus they and we shall reigne together in one kingdome it is this I say that linkes vs in the true bond of peace loue and Christianitie and either this must be or else that cannot be If then we desire to be knit together in the true bond of peace loue and Christianitie let vs so walke that we may be thus perswaded one of another As we are called to the knowledge of the truth so let vs walke in the truth and let vs keep fast the profession of our hope vnto the end Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ rooted built in him stablished in the faith Let our loue one towards another abound yet more more in all knowledge and in all iudgement Let vs haue our conuersation such as becometh the Saints of God and let vs prouide for things honest not onely before the Lord but also before men Thus shall we haue a sure seale vnto our soules thus shall we giue a good testimonie vnto others that we are the sonnes of God and thus shall we be knit together in one mind and in one iudgement that we may walke together in the house of God as friends My next obseruation hence is for the comfort of the Minister in particular The Apostle ye see vpon the faithfull labours of those that had laboured with him in the preaching of the Gospell at Philippi pronounceth that their names were in the booke of life Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus If he haue faithfully and painfully laboured in the worke of the Ministerie if he haue in all good conscience instructed and admonished his people and endeuoured to increase the kingdome of Christ Iesus his reward is with God and his life is as surely sealed vp with God as if his name were written in a booke to that purpose To which purpose is that also of the Apostle where he saith 1. Cor. 3.8.14 Euery man shall receiue wages according to his labour If any mans worke that he hath built vpon abide he shall receiue wages which wages the Apostle calleth elsewhere a crowne of righteousnesse 2. Tim. 4.8 which the Lord the righteous Iudge shall giue him at that day Yea but what if he labour all night and catch nothing What if he run in vaine and spend his strength in vaine and for nothing amongst his people Esa 49.4.5 Yet is his iudgement with the Lord and his worke with his God Though Israel be not gathered yet shall he be glorious in the eyes of the Lord and his God shall be his strength So that howsoeuer his labour be in vaine vnto them yet shal it not be in vaine in the Lord though they be not taught yet shall not he lose his reward For because he hath bene faithfull Mat. 25.21 he shall enter into his maisters ioy A good comfort after he haue borne the burden and heate of the day to receiue such a penie But what part of this comfort hath he that being set in the vineyard to dresse it neither hedgeth nor ditcheth nor gathereth out stones of it nor planteth nor watereth but standeth all the day idle in it No more then the watchman that giueth no warning Ezech. 3.18 Mat. 25.30 no more then he that diggeth his talent in the earth This comfort belongeth vnto him alone that laboureth Now see then men and brethren what this should teach you Is it so that the Lord rewardeth him that faithfully laboureth in the vineyard with euerlasting life but is angrie with him that loytereth euen vnto death Behold then what care the Lord hath ouer you what dutie ye owe vnto him again For wherefore doth he send out the laborers vnto you Wherfore doth he so reward the labors of them that labor faithfully amongst you admonish you Wherefore is he so angry with them that do not labour amongst you Is it not for your sakes that ye may be prepared an holy people vnto the Lord that ye may be instructed in righteousnesse vnto saluation and that no holy dutie may be neglected towards you Consider then with your selues what it is that the Lord looketh for from you grapes or wilde grapes It is iudgement and righteousnesse mercie and truth peace and loue integritie and holinesse that he lookes for and that he requires for such his louing kindnesse towards you for such his continuall care ouer you And if these things be amongst you and abound then blessed shall ye be of the Lord and ye shall eate of the fruite of your wayes But if he looke for iudgement and behold oppression for righteousnesse and behold a crying for mercie and behold crueltie for truth and behold falshood for peace and behold discord for loue and behold hatred for integritie and behold dissimulation and hypocrisie for holinesse and behold profanenesse and all kind of iniquitie then what remaineth but a remouing of our candlestick out of his place what but a fearefull looking for of iudgement wherein shall be indignation and wrath vnto them that disobey the truth and obey vnrighteousnesse Seeing therefore the Lord in his tender care ouer vs sendeth forth labourers vnto vs and so plentifully rewardeth their holy labours amongst vs let vs againe with all care consider what he requireth of vs for such his care ouer vs and in all obedience addresse our selues vnto that dutie His will is that we should hearken vnto the voice of them that come in his Name and he hath in nothing so much delight as when his word is obeyed His care ouer vs in sending his Ministers vnto vs early and late shal be repayed by vs with a good dutie towards him if we will hearken and obey Let vs therefore hearken and obey and so shall we reape vnto our selues a good reward For he that plentifully rewardeth him that laboureth amongst vs and admonisheth vs will also in like mercie reward vs if in vs the fruites of his labours grow vp in righteousnesse and true holinesse
And let this suffice to be spoken by occasion of the Apostles affirmation touching his fellow-labourers that their names are in the booke of life LECTVRE LXXVIII PHILIP 4. Verse 4. Reioyce in the Lord alwayes and againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand HAuing spoken before of the Apostles exhortation vnto the Philippians in generall and likewise of his two particular exhortations the one vnto Euodias and Syntyche the other vnto his faithfull yoke-fellow the last day we spent that whole time in speaking of the Apostles affirmation touching his fellow-labourers that their names were in the book of life which the Apostle addeth vnto the end of his particular exhortatiō vnto his faithful yoke felow Now the Apostle hauing made these particular exhortations vnto those godly women Euodias and Syntyche and vnto his faithfull yoke-fellow in their behalfe he goeth from those particularities and againe maketh sundrie exhortations vnto all the Philippians The words which I haue read vnto you ye see are an exhortation vnto the Philippians to reioyce in the Lord. Where the thing whereunto he exhorteth as ye see is to reioyce A thing which the sensuall man can quickly lay hold on who loues to reioyce and to cheere himselfe in the dayes of his flesh which yet might now seeme vnseasonable vnto the Philippians who liued in the midst of a naughtie and crooked nation by whom they were hated euen for the truths sake which they professed Marke therefore wherein the Apostle would they should reioyce namely in the Lord. And here the sensuall man that haply would catch hold when it is said reioyce by and by when it is added in the Lord will let his hold go But they that by reason of the billowes and waues of the troublesome sea of this world cannot brooke the speech when it is said reioyce are to lay sure hold-fast vpon it when it is added reioyce in the Lord which hold-fast once taken that they might for euer keepe it sure in the third place it is added reioyce in the Lord alwayes to note the constancie that should be in the Christian ioy O but the Apostle was not well aduised of his speech to exhort them to reioyce in the Lord alway Not well aduised Yes Reioyce in the Lord always and againe I say reioyce in the Lord alwayes He repeateth it to make the better impression of a thing so needfull So that here we haue the Apostles exhortation to reioyce but in the Lord not with a momentany or flitting ioy but alwayes both in weale and in woe not vnaduisedly deliuered or as a matter of no moment but doubled as seriously deliuered and to be hearkened vnto And let this suffice for a generall view of the points of this exhortation and for the meaning of the words Now let vs see what notes arise hence for our own vse The first thing which I note in this exhortation is that the Apostle exhorteth the Philippians to reioyce in the Lord allowing and perswading ioy and reioycing but so limiting it that it be in the Lord not onely allowing it as lawfull but perswading it as requisite that they should reioyce in the Lord. Whence I obserue what the Christian mans reioycing is wherein he may and ought to reioyce his reioycing is and may and ought to be in the Lord. It is a common and ordinarie obiection against them that from their soules desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Iesus that they are melancholike men sad and austere men men which can abide no mirth which can away with no ioy and reioycing But let them not deceiue you Prou. 15.13.17.22 Eccl. 30.22 We say with Salomon that a ioyfull heart maketh a cheerfull countenance and againe with the same that a ioyfull heart causeth good health and with the sonne of Sirach that the ioy of the heart is the life of man and that a mans gladnesse is the prolonging of his dayes Psal 48.10 And therefore often with Dauid we say Let mount Sion reioyce and let the daughters of Iuda be glad And againe with the same Dauid we say 98.5.6.7 Sing reioyce and giue thankes sing to the harp with a singing voice with shalmes also and sound of trumpets And with the Apostle we exhort all men in all places to reioyce euermore 1. Thes 5.16 But here it is not as the world teacheth you do we teach you to reioyce and therefore the world speaketh all maner of euill sayings against vs. For what is the worlds reioycing The rich man he reioyceth in his riches and calleth his lands by his owne name the wise man he reioyceth in his wisedome the strong man in his strength the ambitious man in his glorie and honour the sensuall man in his filthy pleasures the superstitious man in his superstitious wayes the man that stands vpon his merites in the workes of his owne hands and generally worldly men in the waies of their owne hearts such as they do take pleasure and delight in yea foolishnesse as Salomon saith is ioy to him that is destitute of vnderstanding Prou. 15.21 that is euen sinne and wickednesse is a matter of mirth and delight to the wicked and vngodly man Now such reioycing we tell you is not good like vnto the reioycing of him Luc. 12.19 that hauing said vnto his soule Soule thou hast much goods laid vp in store for many yeares liue at ease eate drinke and take thy pastime heard it by and by said vnto him Thou foole 20. this night will they fetch away thy soule from thee and then whose shall those things be which thou hast prouided For as Zophar in Iob saith The reioycing of the wicked is short Iob 20.5 and the ioy of hypocrites is but a moment And our Sauiour pronounceth a woe vpon such reioycing saying Woe be to you that now laugh Luke 6.25 for ye shall weepe and waile And as our Apostle saith of worldly sorrow that it causeth death 2. Cor. 7.10 so may it most truly be said of worldly reioycing that it causeth death Amos 6.4 And therefore with Amos we lift vp our voyces against them that lie vpon beds of Iuorie and stretch themselues vpon their beds and eate the lambes of the flocke and the calues out of the stall 5. that sing to the sound of the violl and inuent to themselues instruments of musicke 6. that drinke wine in bolles and annoynt themselues with the best oyntments and in the meane time are not sorrie for the affliction of Ioseph And out of Ieremie we exhort all men in all places saying Ierem. 9.23 Let not the wise man glory in his wisedome nor the strong man in his strength neither the rich man glorie in his riches And out of Dauid Psa 62.10 If riches increase let no man set his heart vpon them And thus
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
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
in the Lord alwayes both because by our reioycing which we haue in the Lord we stand against whatsoeuer otherwise might quell vs and because through the want thereof it is that wee fall and are vtterly ouercome whensoeuer stormes arise and troubles assault vs. And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always Euery man complaineth where his shoo pincheth him and euery man layes his hand vpon his sore But very few in such cases when the hand of the Lord is vpon them when they are humbled and brought low through oppression through any plâ—gue or trouble can be brought vnto this to reioyce in the Lord. Nay tell one wicked and vngodly man when his troubles are multiplied and when his sorrowes are increased that he is to know that the Lord his hand is in all these that he is not to murmure against the Lord but to reioyce in the Lord doth he not say of them that thus speake vnto him that they are mad doth he not with indignation aske what cause he hath to reioyce in the Lord doth he not stil crie out vpon his crosses and miseries and vexations and paines and doth he not within a while belch out most impious blasphemies And hence it is that many with Iudas in such cases fall to despaire â—nd that many with him become their owne butchers Yea â—et the children of God themselues say whether their afflictions and their sorrowes do not sometimes sinke them so far that their soule euen almost refuseth comfort in the Lord very few like vnto Iob that mirrour of patience who when they heare of the losse of all their goods and of their seruants and of the death of their children can be content to frame themselues to the will of God and say Iob 1.21 Naked came I out of my â—others wombe and naked shall I returne againe the Lord hath giuen and the Lord hath taken away blessed be the name of the Lord Or when they are smitten with sores and boiles from the sâ—lâ— of their foote to the crowne of their head can with the samâ— Iob comfort themselues and say What shall we receiue good at the hands of God and not receiue euil And yet this most rare patterne of patience into what sharpe fits of impatiencie did he sometimes breake out crying out in the bitternesse of his soule 3.3 4. c. and saying Let the day perish wherein I was borne and the night wherein it was said There is a man child conceiued c. And thus it fareth often with the deare children of God that they sinke so farre that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction is sometimes so great that they haue almost no sense or feeling of God Which yet I do not so speak as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life for no doubt they may but to shew that sometimes they are so cast downe with heauinesse that it is a hard matter to reare them vp againe For as Iobs friends disputed against him so they against themselues that they are punished of God for their sins and iniquities and that therefore now he hath shut vp his louing kindnesse in displeasure And then they stand prying and looking into their sinnes and hardly can they be drawne to lift vp their eyes vnto the Lord that in him they may find comfort vnto their soules I wil not stand vpon the further enlarging of this point By this which hath bene spoken ye see how needful it is we should reioyce in the Lord alwaies and withall how hardly we are perswaded to reioyce in the Lord alwaies and consequently vpon what cause the Apostle doubled and redoubled this his exhortation Now this may first instruct vs in the merciful goodnesse of our God towards vs who in things so needfull for vs and whereunto we are so hardly drawne ceasseth not to stirre vp our dull minds and againe and againe to call them to our remembrance Esa 28.10 Precept vpon precept precept vpon precept line vnto line line vnto line here a litle and there a litle Euen as yong schollers are dealt withall so dealeth he with vs he goeth ouer and ouer the same lesson with vs and gladly he woulâ— beate it into vs. Secondly this may teach vs our dulnesse to conceiue and slacknesse to embrace the things that belong vnto our peace Such things must be doubled and redoubled vnto vs and yeâ— we will not learne them they must be often vrged and much beaten vpoÌ„ and yet we wil not receiue instruction The Lord must euen draw vs vnto himselfe by his holy Spirit and yet we will not runne after him he must send his holy Prophets and Ministers vnto vs early and late and all litle enough to stirre vp our dull minds Thirdly this may teach vs to hold fast that reioycing which we haue in Christ Iesus For is it so that the holy Apostle doth so often exhort vs to reioyce in the Lord alwaies is it so that it is so needful for vs to reioyce in the Lord alwaies that only by our reioycing in him we stand fast against whatsoeuer troubles and sorrowes and without it we are quite affright and vtterly ouercome of them is it so that we are so hardly drawne to reioyce in the Lord alwaies How are we then to hold fast that reioycing which we haue in Christ Iesus euen so fast that nothing take it from vs Let vs therefore reioyce but let vs reioyce in the Lord let vs reioyce in him alwaies that so no man nay that nothing take from vs our reioycing in him A ioyfull heart maketh a cheerfull countenance and if the heart be ioyful in the Lord it cheeres the heart and quickens the soule howsoeuer the countenance be appalled Other ioyes in riches in honours in friends in the vanities of this life and in the pleasures of sinne haply haue their moment of time and their appearance of good but their time is but only a moment and their good but onely an appearance and outward semblance onely the reioycing in the Lord is the true and sound reioycing and which causeth good health vnto the soule Let vs therefore reioyce in the Lord and let vs reioyce in him alwaies not onely when he feedeth vs with the floure of wheate but when he giueth vs plenteousnesse of teares to drink For whether he blesse vs or crosse vs it is for our good and his glorie and therfore he is to be blessed in both Yea whatsoeuer crosses or sorows we suffer let that remembrance of Christ his blessed death and passion which this day we celebrate be sufficient to cause vs to reioyce in the Lord. For what are all our sufferings or sorrowes vnto those
thought that we will vse moderation towards all men while such is our behauiour towards our neighbours and brethren Whilest it is thus among our selues we shew plainly how litle heed we haue taken vnto this exhortation of the holy Ghost consequently how litle care we take that the name of God and the truth which we professe be not euill spoken of Secondly here were to be reproued such carnall exceptions as are commonly taken against this exhortation The holy Ghost saith Let your patient mind be knowne vnto all men Vnto all men say we this is an hard saying Vnto such as vse vs kindly and curteously great reason that our patient mind should be knowne but vnto them that be euer readie to thwart and crosse vs to wrong and grieue vs to taunt and mocke vs to reuile and speake euill of vs what reason that our patient mind should be knowne Thus will we rather teach the holy Ghost what to speake then we will be taught by the holy Ghost what to do But such exceptions we must take heed of if we will suffer our selues to be taught by the ho holy Ghost and as our Apostle willeth we must let our patient mind be knowne vnto all men without such exception of any Thirdly hence we learne what we are to respect in the practise of euery Christian vertue namely the glorie of God and the propagation of his truth For as our Sauior saith of almes prayer fasting and the like Math. 6. that if they be done for the praise of men then they haue their praise but not with God so may it be said of the practise of euery Christian vertue that if therein we respect the praise of men we haue our praise but not with God The thing that we must aime at in the practise of gentlenesse goodnesse meeknesse temperancie moderation patience and other workes of the Spirit in vs is the glorie of God that men seeing these fruites of the Spirit in vs they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe that they who haply haue said in their hearts there is no God that they who cannot yet grow to the liking of the same truth with vs shall say of vs Surely God is in you indeed surely this is the way of truth wherein ye do walke Let vs therefore hearken vnto the exhortation of our Apostle and as he exhorteth let our patient mind be knowne vnto all men Let vs not bangle and wrangle one with another for euery light matter but let vs beare one with another and yeeld one vnto another Let vs not after the fancie of our owne reason abridge that which the holy Ghost enlargeth but let our moderation be knowne to all without exception of any And let vs in the practise both of this and of euery Christian vertue aime at the glorie of God and the furtherance of his holy truth which we professe And as this day we professe by our meeting at this holy Table sound loue and charitie with all men so at all times let our moderation and patient mind be knowne vnto all men LECTVRE LXXXI PHILIP 4. Verse 5. The Lord is at hand THese words haue bene already noted to consist of an exhortation and a reason of the exhortation The exhortation this Let your patient mind c. The reason this The Lord is at hand In the exhortation were noted first the thing whereunto the Apostle exhorteth the Philippians secondly the large scope wherein the thing is to runne The thing whereunto the Apostle exhorteth the Philippians is mildnesse in their behauiour and moderation of their affections towards their neighbours and brethren so that for vnities sake they would rather lose their owne then strictly stand vpon their right in matters of ordinarie life The large field wherein he would haue this their mildnesse and moderation to runne reacheth vnto all men Let your patient mind be knowne to all c. The Lord is at hand This reason as I told you is added to preuent an obiection For the Apostle hauing exhorted the Philippians to such a mildnesse and moderation as that they should not alwayes strictly stand vpon their right but sometimes yeeld of their right and patiently put vp the losse and the wrong the Philippians might haply thus obiect and say that so indeed their case should be most miserable and they should be trampled vnder feete as clay in the streetes Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they abuse your patient mildnesse and gentle moderation of your affections yet do ye hold on a good course in patience possesse your soules and let your patient mind be knowne vnto all men for the Lord is at hand otherwise indeed your case were hard if the Lord were farre from you and lookt not at you nor regarded you to helpe you in euery time of need and to relieue you in euery your wrongs But the Lord is at hand Now we must vnderstand that the Lord is said to be at hand after diuers sorts in the holy Scriptures For sometimes he is said to be neare or at hand in respect of himselfe of the presence of his deitie and glorious maiestie as where the Apostle saith Acts 17.27 that he is not farre from euery one of vs for in him we liue and moue and haue our being Thus himselfe saith that he filleth heauen and earth Ierem. 23.24 and therefore is thus neare vnto whatsoeuer is in heauen or earth Thus the Prophet saith that he cannot conuey himselfe out of his presence For if he climbe vp into heauen there he is Psal 139.7.8.9.10 if he goe downe into hell there he is if he take the wings of the morning and dwel in the vttermost parts of the Sea there also doth his hand leade him if he say the darkenesse shall couer him euen the night shal be light about him And thus he is neare euen vnto all the world vnto his enemies sitting in the middest of them seeing their deuices and laughing them to scorne vnto all that haue life or being communicating that vnto them which alone is properly in himselfe who is life and whose name is I am Iohn 14. â— Exod. 3.14 Againe the Lord is said to be neare or at hand in respect of his grace and prouidence and powerfull working of his holy Spirit as where the Prophet saith Psal 145.18 The Lord is neare vnto all that call vpon him yea to all that call vpon him in truth he is neare vnto them to heare them and to helpe them And thus is he peculiarly said to be neare vnto his children not that he offereth not this speciall grace of comming neare vnto them vnto the wicked for thus he saith vnto them by his Prophet Seeke ye the Lord whiles he may be found Esay 55.6 call ye vpon him whiles he is neare that is
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
which is a promise that the God of peace shall be with them if they will thinke on these things and do them The thing then that vpon hearkening vnto his exhortation is promised is the presence of the onely wise and euerliuing God sometimes called the God of glorie in whom onely is the fulnesse of glorie and vnto whom all glorie is due sometimes the God of loue in whom onely is true and perfect loue and who alone is for himselfe to be loued sometimes the God of comfort and consolation in whom and by whom alone we haue true comfort vnto our soules sometimes our peace which of Iewes and Gentiles hath made one bodie and broken downe the partition wall which was betweene vs and them sometimes the King of peace vnder the couert of whose wings we liue in peace and sometimes the God of peace as both here and often elsewhere Now he is called the God of peace both because of our reconciliation which he hath wrought by Iesus Christ for so it is said 2. Cor. 5.18 that he hath reconciled vs vnto himselfe by Iesus Christ and because of that peace of conscience which he communicateth vnto vs through our reconciliation with him by Iesus Christ Rom. 5.1 for so it is said that being iustified by faith we haue peace towards God through our Lord Iesus Christ and likewise because of that outward peace which he giueth vs in the world so farre forth as is for his glorie and our good When then the Apostle saith that the God of peace shall be with them the fruit of Gods presence with them is thereby signified in that he is called the God of peace For hereupon thus I vnderstand this promise that if they thinke on and do these things which he hath commended vnto them then the God of peace shall be with them to reconcile them vnto himselfe to giue them peace of conscience through their reconciliation with him and to blesse them with outward peace in the world so farre forth as shall be for his glorie and their good so that the fruit of their innocencie and pietie shall be peace inward and outward with God in their soules and in the world Where first in that the Apostle the rather to enforce his exhortation annexeth this mercifull promise that in so doing the God of peace shall be with them I obserue the great mercie of our God toward vs who to winne vs to the performance of such Christian dueties as we owe vnto him and to our brethren doth both in his owne person and in his Ministers draw vs thereunto by most sweete and louing promises If we looke into the worke of our creation at the beginning we shall finde that we were created formed Esay 43.7 and made for the glorie of God that we might glorifie him by doing his will and walking in his wayes If we looke into the worke of our recreation by Iesus Christ we shall find that we are treated in Christ Iesus vnto good workes Ephes 2.10 which God hath ordained that we should walke in them If we looke into the written Law of God we shall finde that whatsoeuer things are true c. we ought to thinke on them and to do them So that by the law of our creation by the law of our recreation by the holie law of God we are to do whatsoeuer Christian dutie may iustly be required of vs by God or man and when we haue done all that we can in any of these things we haue done no more but that which was our duety to do Luke 17.10 euen that which as we are Gods workemanship we are bound to do And yet such is the mercie of our God as that to bring vs vnto such Christian duties as we are bound to performe he makes many large and great promises both by himselfe and by his Ministers In Deuteronomy Deut. 28.1 to 15. If thou shalt obey saith the Lord by Moses the voyce of the Lord thy God and obserue and do all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth and all these blessings shall come on thee and ouertake thee c. To hearken vnto the voyce of their God and to obey his will were things whereunto they were bound and which they were vpon their allegeance to do Yet behold by how many and great promises of blessings he inuiteth them thereunto Rom. 2.7 In our Apostle likewise To them that by continuance in well doing seeke glorie and honour and immortalitie God shall reward eternall life To continue in well doing is a duty whereunto we are bound Galat. 3.10 For so it is written Cursed is euerie one that continueth not in all things which are written in the Booke of the Law to do them Yet behold to prouoke vs hereunto a promise of eternall life Quite otherwise then it is with vs for which of vs to draw our seruants to the performance of such duties as by their places they are to do allure them by promises Nay we require of them that which is their dutie to do and looke for it at their hands But promises they are for children But as in other things so is it in this God is not as man He hath giuen vs a Law to keepe and prescribed vs duetie to obserue which we his seruants are to keepe and obserue and the performance whereof he may absolutely require of vs. Yet doth he not so but by many promises of great rewards he prouoketh vs vnto whatsoeuer he requireth of vs as might be proued by infinite testimonies out of the holy Scriptures This should serue to stirre vp our dull mindes and to make vs follow hard toward whatsoeuer holy duties towards God or towards man are required of vs. That we must be allured by promises argues our dull mindes and vnwilling to the things that are good vnlesse we be euen drawne vnto them by promise of reward But in that we are allured by promises let this stirre vs vp to follow after such holy duties as haue such promises of reward from the Lord. If the world do promise honour there needes not any to spurre the ambitious forward so is it with the sensuall man if the flesh do promise pleasures and so is it with the couetous if the blowing of any winde do promise riches they make haste and poste apace after these things and striue who should be the foremost Shall the promises of the world of the flesh or of any like thing so stirre vp the ambitious sensuall and couetous worldlings to runne after their vanities and shall not the promises of the Lord stirre vp his children to follow after such things as haue such promises of reward from him Shall the words of winde and worse so preuaile with them to run after I say not after a corruptible crowne but after worse then vanitie and shall not the
our estate whatsoeuer it is The Apostle had learned this lesson by his owne long experience we haue precept and example and experience to teach vs this lesson 1. Tim. 6.6.7.8 Godlinesse saith our Apostle is great gaine if a man be content with that he hath For we brought nothing into the world and it is certaine that we can carrie nothing out Therefore when we haue food and raiment let vs therewith be content Where first to the commendation of contentment he shewes it to be the fruite of godlinesse For as godlinesse hath this honour to be the onely great gaine of Christians so hath it this fruite that the man that is godly is content with that he hath Secondly is set downe the reason which might and should make vs to be content with that we haue For we brought nothing into the world c. Thirdly is set downe an exhortation vnto contentment which may and ought to be vnto vs a precept that when we haue food raiment we should therewith be content To the like purpose is that part of our blessed Sauiours Sermon Mat. 6. where in earnest maner and by many arguments he disswadeth vs from carefulnesse for food and raiment For what else in effect is all that but a precept to be content with that we haue and to depend vpon the Lord his prouidence for the rest But if we had no precept or exhortation at all the very example of our Apostle might and should preuaile with vs. For so he had taught vs in the former Chapter Phil. 3.17 where he saith Brethren be followers of me and looke on them which walke so as ye haue vs for an example He then being content with his estate whatsoeuer it was we should looke on him and likewise be content with our estate whatsoeuer it be Whereunto might also the examples of our blessed Sauiour and of all that haue liued godly in Christ Iesus be added For all the godly were alwayes content with whatsoeuer state they had and if they were not content they were not godly discontentment being as great an enemie vnto godlinesse as any But what needeth more to this purpose then the experience of Gods children euen at this day For this so many as feare the Lord learne by continuall experience at this day that be our feete pinched in the stockes with Ioseph or suffer we famine with the holy Patriarks or be we persecuted by cruell tyrants with Eliah or be we spoiled of all that euer we haue by theeues or by fire with Iob or be we destitute of wealth friends and very necessaries for the maintenance of this life or tempted afflicted and tormented with the faithfull children of God in the Primitiue Church yet still the Lord careth for vs and by his will all these things happen vnto vs and as he seeth it good he deliuereth vs out of all our troubles I haue bene yong saith the Prophet Dauid Psal 37.25 and now am old yet neuer saw I the righteous forsaken nor his seed begging their bread In which place the Prophet bringeth in his owne experience to shew that the righteous are not forsaken at any time of the Lord though sometimes they may seeme to be forsaken neither do their posteritie beg their bread as driuen to any exigent further then the Lord seeth it to be for their good and his owne glory And vpon the like experience which the children of God find in themselues and see in others at this day they may say the like For though sometimes they be afflicted on euery side yet are they neuer in distresse but haue a good issue though sometimes they be in pouertie yet are they neuer ouercome of pouertie though sometimes they be persecuted yet are they neuer forsaken though sometimes they be cast down 2. Cor. 4.8 yet they neuer perish as saith the Apostle of himself Why should not then euen experience teach vs this lesson to be content with our estate whatsoeuer it is But it may be it wil be questioned what it is to be content The word which the Apostle here vseth properly signifieth such a one as is so content with that he hath as that he resteth wholly in himselfe neither needeth any thing of any other And so onely God himself is properly said to be content with that he hath because he alone is al-sufficient hauing all things in himselfe and needing nothing from any other being therefore onely blessed and onely perfect But here in this place he is said to be content with that he hath whose present estate wherein God hath set him whatsoeuer it is doth so satisfie him that albeit he need many things be much pressed troubled and afflicted yet he is contented and patiently vndergoeth whatsoeuer the Lord his will is Whereas then by precept and example and experience ye see we are taught to be content with our estate whatsoeuer it is the meaning is that the present estate wherein God hath set vs whatsoeuer it is and whosoeuer we be ought so to suffice and satisfie vs that though in it we want many things yet with it we should be content The reason is first because it is the state be it poore or rich wherein the Lord hath set vs and therefore not to be content with it were to resist his will and to become fighters against the Almightie Secondly because howsoeuer we may seeme to want things that are needfull for vs yet are we not forsaken of the Lord and indeed howsoeuer the world seeth it not nor cannot yet do we want no maner of thing that is good For that of the Prophet is alwayes true Psal 34.10 The Lions lacke and suffer hunger but they which seeke the Lord shall want nothing that is good good for them and good for his glorie Want we may many temporall blessings and yet we want nothing that is good because the Lord knoweth it to be good that we want them Wanting then nothing that is good what reason but we should be content Should we then be content with our present estate whatsoeuer it is This then should teach vs to take heed and beware of couetousnes that monster of sinnes which makes vs change our God worship other gods and fall downe before a wedge of gold being therefore called idolatrie The couetous man he is neuer content with that he hath but the more he hath the more stilâ— he craueth his desire is like vnto hell it is neuer filled but with the horse leech still he crieth Giue giue and like vnto the graue or the barren wombe or the earth that stil drinketh in water or the fire which the more fuell it hath the more it is nourished he neuer saith It is enough If he haue but a litle he thinketh he hath not enough if afterwards he haue more yet he thinketh he hath not enough if after that he haue more yet he thinkes of another enough and enough is alwaies to come
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
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
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
call him my God and my Lord to brand them with most odious names and to heape on them most opprobrious speeches that shall at any time so speake But if we keepe the true patterne of the most wholesome words which we haue learned of our Apostle 2 Tim. 1.13 as he willeth vs it is warrant enough for vs and if we do so whatsoeuer opprobrious name or speech is cast vpon vs lights as well vpon him as vpon vs and so long we neede not much to moue or trouble our selues thereat The second thing which here by the way I note is that the Apostle saith Vnto God euen our Father God he is the Father of our Lord Iesus Christ and he is the Father of vs all And hereupon he saith Ioh. 20.17 I ascend vnto my Father and your Father vnto my God and your God But not any but Christ alone when he speaketh of God can say my Father The reason is in the difference of the manner how he and we are called sonnes For in a large different manner are he and we called sonnes he by eternall generation of the substance of the Father we onely by Adoption through Iesus Christ his Sonne and regeneration by his Spirit he the onely begotten Sonne of God by nature we all the sonnes of God not by nature but by grace nor onely as the Angels in respect of our creation but in respect of our Adoption and regeneration Albeit therefore one God be the Father of our Lord Iesus Christ and the Father of vs all yet because of this different manner how he is his and our Father we cannot say as he my Father but onely our Father Neither is it obserued that any saith with Christ my Father 28. as many say with Thomas my Lord and my God The third thing which by the way I note is that in this and other like places where these speeches are thus ioyned together our God is mentioned in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings and our Father in respect of spirituall graces and eternall in the heauens For as our God he created vs and made vs but as our Father he adopted and redeemed vs by Christ and renewed vs by his Spirit as our God he gaue vs life motion and being but as our Father he maketh vs to liue vnto his praise to walke after the Spirit and to be new creatures So that the ioy and comfort of our soules is this that our God is our Father euen our mercifull and louing God and tendereth vs as his sonnes and heires of his promises These things I thought good to note by the way by occasion of the first note which here offereth it selfe viz. vnto whom all praise is due namely vnto God euen our Father The second thing which here I note is the thing which is due vnto him which is glory and honour and praise and thanksgiuing as witnesse also the foure and twentie Elders saying Thou art worthie O Lord to receiue glorie and honour Apoc. 4.11 and power For thou hast created all things c. The third thing which I note is the continuance of the time during which this praise is to be giuen vnto him which is for euermore that is throughout all ages from generation to generation The reason of which euerlasting continuance is not onely because of his eternall maiestie and glorie but specially because of his euerlasting mercy and loue that as his mercies endure for euer so his name may be blessed and praised for euer Many notes ye see might hence easily be gathered and not vnfruitfully insisted vpon as first from the person vnto whom all praises is due viz. not vnto Saints or Angels much lesse vnto brutish or senslesse creatures but vnto God onely euen vnto God our Father Secondly from the thing which is due vnto him which is praise and thanksgiuing not with lips alone but from the heart and soule which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly from the time that his praise is not to be temporarie but euerlasting as his mercies are euerlasting But for this time my meaning is to conclude all these in one short obseruation which is this That alwaies in all things God euen our Father is to be praised write we or speake we remember we with our selues or mention we vnto others temporall blessings or spirituall graces for this life present or for that that is to come still he is to be praised And to this the Apostles giue witnesse in euery place Our Apostle concluding his Epistle to the Romanes Rom. 16.27 To God saith he onely wise be praise through Iesus Christ for euer Amen And againe Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen 1 Tim. 1.17 And againe Vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1 Pet. 4 11. And the Apostle Peter Let God in all things be glorified through Iesus Christ to whom is praise and dominion for euer and euer Amen In which testimonies to omit infinite others which might be brought to this purpose ye see also the practise of the Apostles that alwaies in all things they praised the euerliuing and onely wise God And the reason why it should be so is euident and cleare as the foure and twenty Elders yeeld it where they cast their crownes before him and say Thou art worthie O Lord to receiue glorie Apoc. 4.11 and honour and power For thou hast created all things and for thy wills sake they are and haue bene created Rom. 11.36 Or as our Apostle yeeldeth the reason Of him and through him and for him are all things to him therefore be glorie for euer Amen But not to seeke after other reasons then our present text affoordeth he is our God that hath created vs formed vs and made vs for his glorie he is our Father which hath blessed vs with all spirituall blessings in heauenly things in Christ and his mercies towards vs in Iesus Christ his Sonne are for euermore therfore alwaies and in all things his name is to be blessed and praised But who is he that knowes not this that God is alwaies in all things to be praised and that there is great cause so to do If the question be asked one thing will be answered but if the practise be looked into another thing may bee iudged Luk. 12.47 If we know it and do it not it cannot be but that we shall be beaten with many stripes And do we alwaies in all things praise the Lord If ten lepers be clensed amongst vs of their leprosie are there not nine of them that neuer returne backe to giue God praise