and thereat take offence And thence might bee obserued the care which Pastors ought to haue of taking away whatsoeuer may breed any doubt or occasion any offence amongst their people The neglect of which care doth often so much harme that their silence in the Church were as tolerable as their carelesnesse to remooue all scruples and occasions of offence from the people But I rather come vnto the maine poynt here to be noted which is the Apostles asseueration that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospell for contrarie to the expectation and hope of those aduersaries of the Gospell that cast him into prison Whence I obserue that the persecutions afflictions of the Saints of Christ Iesus do rather further then hinder the gospel rather encrease theÌ„ diminish the Church Ye know the burdens afflictions of the children of Israell in Egypt the house of their bondage vnder Pharaoh Exod. 1. and the Aegiptians Come saith Pharaoh 10. let vs worke wisely with the people of the children of Israell least they multiply and it come to passe that if their bee warre they ioyne themselues vnto our enemies and fight against vs c. 13.14 Whervpon by cruelty they caused the children of Israel to serue and made them weary of their liues by sore labour in clay and in bricke and in all worke in the field with all manner of bondage which they laid vpon them most cruelly 15. Yea and a commandment came from the King vnto the midwiues that so many sonnes as were borne to the weomen of the Ebrewes they should kill them Notable practises indeede that they should not multiply But what saith the Holy Ghost 12. The more they vexed them the more they multiplied and grew The Egyptians they vexed the Israelites lest they should multiply but the more they vexed them the more they multiplied the Egyptians they laid vpon them all cruell burdens to hinder the growth of the Church there but the Lord turned that which they did rather to the increasing then to the diminishing of the Church there Dan. 3 8. Ye know also the great danger of the three children Shadrach Mesech and Abednego in the land of their captiuitie how greeuously the Chaldeans accused them vnto Nebuchadnezzar for not worshipping the golden image which he had set vp and how the King in a great furie and rage 20.21 commanded them therefore to be cast into the middest of an hote fiery furnace which also was done as the King commanded So that now it was like that idolatry should increase and that the worship of the true God of Israel should decrease because of this cruell execution vpon these three children for the maintenance of his holy worship and refusall to worship the image But loe how the Lord turned this to the spreading and propagation of his holy worship throughout all the dominions of Nebuchadnezzar For the Lord hauing wrought a mighty deliuerance for the three children in sauing them from the power of the fire 27. so that neither an haire of their head was burnt nor their cotes changed nor any smell of fire was vpon them both all the Nobles and great Princes which came to worship the golden image were spectators of this great wonder which the true God of Israel wrought and Nebuchadnezzar himselfe blessed the God of Shadrach 28. Meshach and Abednego for deliuering his seruants that yeelded their bodies rather then they would serue or worship any God saue their owne God 29. and likewise made a decree that none of all his people should dare to speake any blasphemy against the God of Israel Thus the Lord turned their practise and deuises against his holy worship vnto the propagation of his holy worship so that when it seemed almost to haue perished it was farther dispersed And as this may be seene in Moses and the Prophets so also it is clearely ouer-ruled in the new Testament You know the rage of Satan and his instruments against our blessed Sauiour from his cradle to his crosse how did they persecute him and all to destroy to abolish his kingdom for euer How was he persecuted and forced to flie from place to place euen in his infancie How often was he tempted by the Deuill in the wildernes How despitefully was he intreated by the high Priests the Scribes and Pharisies and the rest of the Iewes How was he mocked buffeted spit vpon crowned with a crowne of thornes accused condemned and crucified betweene two theeues And when they had taken him and crucified him then they thought they had made sure worke for the rooting out of his name and of his doctrine for euer But so the Lord prouided that by his crosse his kingdome was established and by his death the life of his Church was preserued so that his sufferings and his wrongs were turned to the best and that which they presumed would haue hindered the Gospell turned to the furthering of the Gospell Not to trouble you with moe proofes to this purpose ye know the persecutions and afflictions the bands and imprisonment of our Apostle And when his aduersaries had now gotten him cast into prison they thought that now he should be safe from preaching any more in Christ his name that the rest when they should heare of him should be daunted and not dare to preach the Gospell and indeed that thus the whole course of the Gospell should most certainely be hindered But such was the Lord his prouidence that he turned their deuises into the imagination of a vaine thing and that which they thought should haue beene to the hindering he turned rather to the furthering of the Gospell For as himselfe here witnesseth by occasion of his bands both the Gospell was farther propagated euen vnto the Emperors Court into all places of the Citie of Rome and into many other Countries in all which places many thereby were brought vnto the obedience of the faith and of the Gospell of Christ Iesus and likewise thereby the Gospell tooke better setling and deeper rooting in the hearts of many of the Pastors of the Church insomuch that many of them were so farre from being danted by his bands that thereby they were a great deale bolder then before and durst more frankly and freely professe and preach the Gospell then before So that whether we looke into Moses or the Prophets vnto Christ or his Apostles still we shall finde that â—he persecution afflictions and bands of Gods Saints rather further then hinder the Gospel rather make for then against the increase of Christ his kingdome vpon earth rather help then hurt the Church But how comes this to passe The aduersaries of Godâ—â—aints intend no such thing No indeed their whole desire and endeuour in troubling and persecuting the saints of God is to make hauocke of the Church and to hinder or abolish the Gospell of Iesus Christ How then Is
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
day they are that cause diuision and offences in the Church Who are they now that labour and plot and cast all the wayes they can deuise to set vs all euery way by the eares together Who are they now that cast seditious libels amongst vs whereby to sâ—irre vs vp vnto all practises of hostilitie against the State Who are they now that secretly and in euery corner labour to disgrace vs and the doctrine which we teach and to lesson you with other doctrine contrary to that ye haue receiued and learned Doe not these whosoeuer they be cause diuision and contention and offences 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 resemble these of the concision The last note which for this time I obserue of false teachers is like vnto these of the concision to glory and bragge of false titles which nothing belong vnto them For this they take of these of the concision that as they gloried falsly in the circumcision as anon wee shall heare so commonly false teachers glory much in the titles and in the things wherein they haue no right at all to glory This note also of false teachers the Apostle Peter giues where hee saith of them that they speake swelling words of vanitie 2 Pâ—t 2.18 Matt. 24 5 Such are those of whom our Sauiour Christ saith Many shall come in my name saying I am Christ and shall deceiue many Marke then who now at this day they are that deceiue the world with vaine titles and shewes of names whereunto they can lay no iust claime Who are they now that come in the name and title of the Societie of Iesus and deceiue many Who are they now that colour all their superstitious errors with the goodly title of the doctrine of the Church Who are they now that maske themselues vnder that gay title of holy Catholikes Who are they now that haue still in their mouthes the Church the Church as if they and none but they were the Church of Christ Doe not these whosoeuer they be bragge of great titles which nothing belong vnto them Whosoeuer they bee that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision Many other notes there are whereby false teachers may easily be descried and discerned and which happily might be further gathered euen from this caueat of our Apostle in this place But these are such as seemed vnto mee most naturally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers If any desire to haue them manifested by further notes let him reade 2 Pet. 2. where they are at large notified By these yee may in paâ—t descrie them and those that are branded with any of these markes take heed of them for howsoeuer happily some may be branded with some one of these markes who yet will winde himselfe out of the number of false teachers yet will hee not shift it but that hee hath some one marke of a false teacher But aboue all things take heed and beware of them vpon whom the most of these or all these noâ—es doe fall most iustly They will I know tell you that they loue the truth that they abhorre idolatrie that they embrace the Apostolike faith that with all reuerence they receiue the Scriptures that they honour religion and that they detest superstition They will tell you of their deuotion in praier of their contempt of riches of their continencie in life of their abstinencie in meats and drinkes of their workes of charitie c. But whatsoeuer they tell you by these notes that I haue told you ye shall know what they are And when yee know them take heed and beware of them For though they come vnto you in sheepes clothing yet inwardly they are rauening wolues Beware of barking dogges which barke against the truth and the professors thereof and beware of greedie dogges which through couetousnesse make marchandise of your soules Beware of such workers as make their workes joint-ioynt-workers with Christ of out saluation and beware of such workers as worke vnfaithfully in the Lord his vineyard mingling with the pure seede of Gods word the chaffe of mans braine Beware of such as resemble the concision in renting the vnitie of the Church and in causing diuision and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ and beware of such as resemble the concision in bragging of false titles which nothing belong vnto them And let these things suffice to bee noted from this exhortation or caueat Now followeth a particular instruction of the Philippians touching circumcision truly so called in these words For wee are c. For wee are the circumcision c. We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation by the title of the concision saying Beware of the concision Now in these words the Apostle giueth the reason why he called them the concision For wee saith he are the circumcision As if hee should haue said They are not the circumcision though they glory therein but rather they are the concision and wee are the circumcision the true circumcision Now this hee proueth thus Wee worship God in the spirit therefore wee are the circumcision And againe that they worship God in the spirit hee proueth thus Wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit So that the connexion of the points is this They are the concision not the circumcision the proofe is this Wee are the circumcision therefore they are not the circumsion Againe Wee are the circumcision the proofe is this we worship God in the spirit therefore wee are the circumcision Againe we worship God in the spirit the proofe is this wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit To gather the whole reason into one summe the Apostle here proueth that the false Apostles which were among the Philippians and which gloried in their circumcision were the concision and not the circumcision by an argument drawne from the nature of true circumcision thus They which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh they are the circumcision they are truly circumcised But we worship God in the spirit c. Therefore c. This is the forme of the Apostle his proceeding and discourse in this place Now touching the words and the meaning of them 1. It is said we are the circumcision where the meaning of the Apostle is this we are circumcised with the true circumcision Rom. 2.28.29 There is then as the Apostle shewes a twofold circumcision one outward in the flesh which was a cutting of the
Church as that they should be grieued at the heart for the wicked that trouble them for the sinnes that reigne amongst them and for the desolation that will follow if speedy conuersion and repentance preuent it not Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection and great compassion towards their people and towards the Church And should we men and brethren mourne for you anâ— should you giue place to the Deuill and to such his wickeâ— instruments as seek to drowne you in perdition should we 〈◊〉 grieued at the heart for you and should yee walke on in thâ— counsell of the vngodly and stand in the way of sinners anâ— sit in the seat of the scornefull should we be touched in 〈◊〉 soule that our labour should be in vaine amongst you anâ— should yee go on in the wickednsse of your waie drinking iniquitie like water and drawing on sinne with cordâ— of vanitie as it were with cart-ropes Nay beloued by thâ—â— ouâ— duty learne yee your duty For if we ought to be thus affecteâ— towards you then bethinke your selues well how yee oughâ— to be affected in your selues Surely if it should wring teâ—â— from our eies to see you sort your selues with the wicked and to suffer your selues to be drawne away with their error 〈◊〉 should make you to water your couch with teares and to mingle your drinke with weeping If it should touch vs in ouâ— soules to see you giue your members weapons of vnrighteousnes vnto sinne and to serue sinne in the lusts thereof iâ— should fill your soules full of heauinesse and plunge you iâ— sorrow of heart vnto the nethermost hell If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ to be yet againe intangled therein and ouercome it should vex you euen vnto the death and causâ— you to powre out your soules vnto the Lord in the bitternesse of your spirit Whatsoeuer it is concerning you should grieue vs should much more cause you to mourne in soule and to be troubled in your spirits For what is it that doth oâ— should cause vs to mourne for you and to be full of heauinesse for you Our desire is to present you holy and vnblameable in that day And here is our griefe that you suffer your selues to be seduced by the world and wicked ones and that our labour is in vaine amongst you Consider then with your selues how yee ought to be grieued in your selues and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued It grieued no doubt then Noah that preacher of righteousnesse that the Gen. 6. people in his time so prouoked the Lord to anger by their â—ruelty and wickednesse but they regarded not his griefe and therefore the Lord brought in the floud vpon the world of the vngodly Gen. 19. Iust Lot vexed his righteous soule with the â—ncleane conuersation of the wicked and with their vnlawfull deeds But they regarded it not and when he told them of â—oâ—â— iudgements hee seemed euen to his sonnes in law as though he had mocked and therefore the Lord raind vpon â—hem fire and brimstone and destroyed them Ieremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉 but they regarded it not therefore the Lord deliuered â—hem into the will of their enemies and they that hated them â—ee Lords ouer them Take heede then how yee regard it not when your Pastors are grieued on your behalfe take â—â—â—de how yee make light of such sinnes as they grieue to see â—ou defiled withall but rather sorrow for them that their sorrow may be turned into ioy and your ioy may be full euen â—oth yours and theirs In their ioy ouer you yee haue iust â—â—â—e of reioycing and in their griefe for you yee haue 〈◊〉 cause of griefe Looke therefore that they may reâ—oyce ouer you for that shall be your ioy and take heede that they may not mourne or grieue for you for that shall be your griefe Againe hence I obserue a notable comfort for the faithfâ—ll and painefull Ministers of Iesus Christ Hath he in all good conscience laboured in the worke of the Lord and doth he not see the desired fruits of his labours Paul the great Apostle of Christ mighty in the scriptures and much renowâ—ed for many great miracles which he wrought yet laboured 〈◊〉 vaine with many which he taught insomuch that the conâ—â—deration of them with whom he laboured so much with so â—â—â—le profit made him weepe and shed teares as in this place It may not then seeme strange vnto vs if our labour with many be in vaine But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them for though they be not gathered yet shall we be glorious in the eyes of the Lord and our labour shall not be in vaine in the Lord but if they be not gathered they shall be scattered from the presence of the Lord and of the Lambe for eueâ— more Giue therefore all diligence that we may reioyce 〈◊〉 the day of Christ that we haue not runne in vaine nor lâ—boured in vaine amongst you for that will bee profitabâ—â— for you Labour that we may giue accounts for you with ioâ— and not with griefe Heb. 13.17 for that will bee vnprofitable for you Lâ—â— vs haue mutuall ioy one of another and let our ioy be in thâ— Lord. The third thing which I note is that the Apostle saith thâ— many walke vp and downe which are the enemies of the crosse 〈◊〉 Christ Whereby the Apostle signifieth the great danger thâ—â— there was of them because they were many for that it woulâ— be hard for the Philippians not to light on some of them and tâ— be seduced by them vnlesse they should diligently looke oâ— him and such as he was Whence I obserue that it is not aâ—waies safe to follow a multitude but commonly rather dangerous Mat. 7.13 For many there are that goe in at the wide gate and walkâ— in the broad way but it is dangerous to follow them for thâ— way leads to destruction And againe our Sauiour hath told vs that many should come in his name Mat. 24.5 and deceiue many Yea commonly the multitude is the worst What were the rest of thâ— old world besides Noah and his familie Ten had beene buâ— a small number of righteous men to haue beene found in thâ— great Citie of Sodom yet were not ten found there How often were all the multitude of the Israelites ready to stonâ— Moses and Aaron But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets And how ofteâ— doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries that there were
touching iustification and touching sanctification because of the false teachers which vrged the circumcision of the flesh and iustification by workes and told them that they knew Christ well enough And therfore first he exhorteth them to beware of such false teachers secondly he instructeth them in the true circumcision of the Spirit thirdly he tels them what he in his owne person thought of his owne workes and of all the priuiledges that he had without Christ what he thought of the righteousnes of Christ through faith what he thought of his knowledge of Christ and how he laboured still after further knowledge of Christ and further perfection then as yet he had attained vnto fourthly he exhorteth them to be of the same mind with him in these things and all to proceed by one rule of the word fiftly and lastly he exhorteth them to follow him and such as he is for that those other deceiuers that were amongst them were both enemies to the truth and had earthly minds onely but he and such as walked as he did had their conuersation in heauen from whence they looked for the Sauiour euen the Lord Iesus Christ who should change their vile bodie c. Now the Apostle in this Chapter concludeth his Epistle with certain exhortations with signification of his ioy in the Lord for their liberalitie sent vnto him in prison by their minister Epaphroditus and with diuers salutations to them and from himselfe and them that were with him His exhortations are some of them generall and some of them particular as we shall see in the handling of the former part of this chapter His first exhortation in the first verse ye see is generall wherein he exhorteth the Philippians in generall vnto perseuerance in the faith of Christ Iesus and the practise of an holy life as they haue bene taught and as hitherto they had done His second exhortation in the second verse is particular wherein he exhorteth two chiefe women amongst them as it may seeme to vnitie and concord either betwixt thēselues or betwixt them and the Church at Philippi In the first generall exhortation I note first the maner how the Apostle comes vnto his exhortation secondly the kind and louing termes wherein he speaketh vnto the Philippians before his exhortation thirdly the exhortation it selfe Touching the maner how the Apostle comes vnto his exhortation it is by way of conclusion vpon that which before he had said Therefore my brethren c. so continue c. And it is as if he had said Seeing those of the concision among you which vrge circumcision and iustification by workes are such euill workers as ye haue heard and seeing our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ who shall change c. therefore continue ye in the Lord so as ye haue done and as I haue now taught you to do by example in mine owne person and suffer not your selues to be seduced by them that are enemies to the crosse of Christ whose end is c. Thus the Apostle by way of conclusion from that which he had said before inferreth this generall exhortation vnto perseuerance and continuance in the Lord. Now touching the kinde and louing termes wherein hee speakes vnto the Philippians ye see he calls them his brethren beloued and longed for his ioy and his crowne In that he saith vnto them My brethren beloued and longed for he sheweth his owne kind affection towards them and in that he addeth my ioy and my crowne he signifieth their pietie wherein he was comforted To haue said vnto them onely my brethren as in the beginning of the third Chapter or only my beloued as Chap. 2. ver 12. had betokened abundantly his affection towards them but in that as not content with the one or both he addeth also a third argument of loue he thereby plainly sheweth what a large roome they had in his heart He calleth them his brethren in Christ as begotten by one Spirit vnto one God in one faith through one Gospell of Christ Iesus He calleth them his beloued in the best bond of loue the vnitie of the Spirit through the embracing of the same truth of Christ Iesus And for that he saith that he longed for them he shewed it in 1. Chap. where he saith that he longed after them all from the very heart roote in Christ Iesus Phil. 1.8 which was no doubt to strengthen them and to bestow vpon them some spirituall comfort because of those false teachers that troubled them How could he more shew a kind and louing affection towards them And as by these he shewes his affection towards them so by those titles that follow he shewes again on the other side their great pietie and godlinesse For therefore doth he call them his ioy because of their fellowship as himselfe speaketh which they had in the Gospell with other Churches 1.5 from the first day that they had receiued the Gospell vnto that present which was a sufficient matter of his reioycing and therefore doth he call them his crowne because their constancie and perseuerance was now his glorie among other Churches and should be the crowne of his reioycing in the day of Christ The speech is borrowed from them that for matters well atchieued in running wrestling or the like receiue a crowne of glorie And it argueth their great profite by his labours for which he should receiue a crowne Thus ye see what these kind termes import and in what sence the Apostle giueth them vnto the Philippians The third thing which I noted was the exhortation it self which is to continue in the Lord So continue in the Lord ye beloued The words precisely are So stand in the Lord but the sence is very truly giuen when it is said So continue in the Lord. For to stand in grace in faith in the Spirit in the Lord is vsually in the new Testament to continue in grace in faith in the Spirit Rom. 5.2 in the Lord. By Christ saith the Apostle we haue accesse through faith vnto this grace wherein we stand that is wherein we continue 1. Cor. 16.13 Phil. 1.27 Stand in the faith saith he in another place that is continue in the faith Let your conuersation be saith he in the first chapter of this Epistle as it becometh the Gospell of Christ that I may heare of your matters that ye stand in one spirit that is that ye continue in one spirit And to the Thessalonians 1. Thess 3.8 Now saith the Apostle are we aliue if ye stand in the Lord that is if ye continue in the Lord. So in this place so stand in the Lord that is so continue as they that keepe their standing without shrinking fainting sliding or starting aside For the speech is borrowed from them that stand vpon thei◠guard or watch or in their ranke wherein they are set Now wherein would he haue them to stand and continue
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
to the letter of the Text and in all simplicitie to deliuer the meaning of the Holy Ghost Their iudgement our Author approued and followed their example opening in these Lectures the simple and most naturally intended sense of the holy Apostle and and thence vrging applying the Obseruations so effectually that many not only of his ordinarie hearers but euen of the Vniuersitie by whom he was much frequented blessed God for the direction and comfort they receiued from his mouth The life of deliuery in him was very powerfull made great impression in his hearers this booke wants that aduaÌ„tage which yet is here supplied because those things which then were only deliuered in the eares of few are here submitted to the eyes of all Touching the Author himselfe I need not say much Altho after a sort he condemned himselfe to obscuritie and affected a priuate and retired life yet he could not hide himselfe from the eyes of the world being generally noted and esteemed for his holines his integrity his learning and grauity his indefatigable paines in the discharge of his ministeriall function his singular wisdome and dexteritie in the gouernment of our Colledge which by Gods blessing vpon his care hath sent forth many learned Ministers into the Church many worthy Gentlemen into the Common-wealth Briefely in his whole conuersation he was so sincere vnrebukeable that by some partly by occasion of these Lectures he was defamed for precisenes Indeede as the times are now the only meanes almost to auoid that reproch is to be notoriously wicked But in few words to wipe of that imputation how much he condemned the iniurious zeale of the Separatists how far he misliked all busie disturbers of the Churches peace quiet still grauely exhorting to calmnesse and moderation how heartily he reuerenced his holy mother the Church of England and how willingly he conformed himselfe to her seemely ceremonies and iniunctions besides his practise he hath so many reuerend graue witnesses as he had familiar acquaintance To say truth he was not of the Laodicean temper nor yet pure in his owne eyes zealous feruent not turbulent contentious a faithfull seruant of God an humble and obedient sonne of the Church an enemy to faction no lesse then to superstition Lastly when the few and euill daies of his pilgrimage were ended as a comfortable death euer followes a conscionable life he patiently meekly endured Gods gentle visitation earnestly longed after his dissolution and to be with Christ which he knew was best of all and at length when the time of his changing was come deuoutly coÌ„mending his soule to the mercy of his redeemer he closed vp his eyes in peace was caried to his graue with honor He now rests from his labors and his works follow him he hath left behind him a blessed memory and a name sweeter then any oyntment This holy monument of his industry I coÌ„mend to thy vse and serious meditation good Christian Reader which fauourably accepted may incourage me to publish other of his labours The Lord Iesus blesse all our indeuours to the building vp of his Church and our owne euerlasting saluation Amen Queenes Colledge Nou. 28. 1617. Thine in the Lord Iesus Christopher Potter A Table Alphabeticall A. ADuersaries of the truth not to to be feared pag. 253. Affliction a gift and grace of God 89. 700. 707. fruits of them 80. 180. Comforts in them 337. 763. 700. whether to be desired pag. 709. Aged Ministers to be respected pag. 492. Allusions approued in the Scripture pag. 592. Ambition a note of false teachers pag. 821. Anabaptists their errour touching oathes pag. 97. Apostates censured pag. 196. 250. Armour of a Christian pag. 512. B. BAptisme duties from it pag. 342. Bodies of men fraile and vile pag. 857. Booke of life pag. 745. Bowing at the name of Iesus pag. 353. Brownists taxed pag. 175. 293. 846. 782. C. CAluin we reuerence yet we no Caluinists pag. 292. 829. Carefulnesse pag. 800. Censures to be charitable pag. 869. Certainty of saluation pag. 402. 749. 724. Circumcision two-folde 597. carnall abolished 602. morall vse of it pag. 605. Charity hopes the best 79. 74â— a worke of Christ pag. 562. Christ the onely gaine 200. in life 203. in death 206. true God 316. his obedience 325. his second comming 796. duties from it 843. his sufferings in soule 329. fruits of his death 330. how exalted 341. all creatures subiect to him 356. the marke of our Christian race 750. his body not euery where 844. it is a true body pag. 862. Christians to bee like minded 289. why 290. how freed from the Law 328. not voyd of passions 538. their courage pag. 253. Church to bee remembred in our prayers 46. not without staine in in this life pag. 286. Company of wicked dangerous pag. 437. Confidence must bee in Christ 627. not in our best workes pag. 637. 661. 649. 657. 666. Contentions disswaded pag. 299. Contentation in all estates pag. 877. 921. Corporal presence in the Sacrament pag. 225. Couetousnesse pag. 880. Crosse of Christ 812. enemies of it ibid. D. DEacons described pag. 4. Death may bee desired 215. how 216. why 217. not to bee feared 219. 221. a mercy of God to the faithfull pag. 532. Diuels subiect to Christ pag. 361. Distrustfull care 802. reasons against it ibid. Dissentions obiected to vs answered 291. 786. causes of them 780. remedies pag. 782. Doubting of saluation a doctrine false and vncomfortable pag. 183. 195. 402. 724. Drunkennesse pag. 826. E. EArthly desires pag. 825. Elections pag. 906. Enemies to the crosse of Christ pag. 810. Equity and moderation vrged 774. â—ules for it pag. 779. Erasmus his iudgement of Luther pag. 591. 621. Exhortations whether they doe infâ—â—â—e 〈◊〉 pag. 398. 732. Exaltâ—tion â—f Chr st pag. 348. Exampâ—â—s â—â—â—â—tion pag. 790. Expeâ—â—â—â—ntall knowledge in the word necâ—ssâ—ry pag. 124. F. FA th commended 252. a gift of God 26â— by it are wee assured of saluâ—tion 403. how it iustifies pag. 678. Faithfulâ—â—sse pag. 919. Faul s how to be noted pag. 734. Fâ—lse teachers dogâ— 583 to beware of them 587. notes of them pag. 589. 814. Feare seruile an â—â—filâ—all 406. motiues to this laâ—â—er pag. 411. Fellowship in he Goâ—pell a blessing pag. 37. Flocke their duties to their Pastor pag. 231. Freewill conâ—uted pag. 72 398. 415. 731. 893. Friends their duty pag. 54. Fulfilling of the Law pag. 888. G. GOds immutability the ground of our perseuerance 63. hee the authour of all good 68. 416. deliuers out of troubles 190. prouidence ouer his 791. his glorie cheefely to be aimed at pag. 226. Good workes See Workes Good report to be desired pag. 843. Gospell of Christ a great blessing pag. 49. 650. Grace 4. author of it 5. effects pag. 22. 26. Grauity of carriage pag. 832. H. HEalth a mercy of God pag. 530. Hearers of the word their duty pag. 374. Heretikes contentious pag. 300. Hope a vertue necessary in Christians
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
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
be it the beginning or the perfiting or what it may be if it be good we receiue it from God Our blessed Sauiour speaking more particularly of faith in Christ Iesus and an holy confession of his sinne saith flesh and bloud hath not reueiled this vnto thee Mat. â—â— but my father which is in heauen Faith in Christ Iesus and an holy confession of his name are not the fruits of mans wisdome but they are the speciall gifts of God our heauenly father And speaking of obedience to the Gospell he saith oh 6.44 no man can come to me except the father which hath sent me draw him No eomming vnto Christ no obedience vnto his will vnlesse wee bee drawen and haled against our wils and of vnwilling bee made willing And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus and saith vnto him draw me and we will runne after thee Till he draw vs Cant. 1.4 we runne not after him in whole or in part but indeede we runne from him but when hee drawes vs by his cords euen by the preaching of his Gospell and of vnwilling makes vs willing then wee runne after him Haue wee then no good thing but which wee receiue from God Doth not flesh and blood reueale any mysterie of our saluation vnto vs Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs If then we come vnto Christ and obey his Gospell it is wholly from God If wee beleeue or vnderstand any thing in the way of godlinesse it is wholy from the illumination of Gods spirit If in vs there be any thing that is good it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning and in the encrease of it in vs. Which also yet farther appeareth by this in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell and for all other his workes of mercie on vs and in that wee praie vnto God for encrease in all knowledge and iudgement and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is wherefore we giue thankes vnto the Lord thereby wee acknowledge that we haue reciued it from the Lord and whatsoeuer it is wherefore wee pray vnto the Lord thereby we acknowledge that it is to be receiued from the Lord as euerie man knoweth by the nature of thankesgiuing and of praier Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell and for other good things begunne in vs Doe wee well to pray vnto God that he will encrease our obedience to â—he Gospell and whatsoeuer good grace he hath begun in vs Doe wee well to giue thankes vnto God for the beginning and to praie vnto God for the perfiting of euerie good worke in vs If we doe not well heerein then our Apostle did not well in this place thus to doe on the Philippians behalfe and his example hath deceiued vs but if wee doe well heerein then is both the beginning and encrease and perfiting of our obedience to the Gospell and of euerie good worke in vs onely from the Lord who is all in all things Alpha and Omega the beginning and the ending as in regard of his Maiesty so in regard of all creatures from whom as all creatures haue their beginning continuance and support so haue all good graces their beginning encrease and perfection from him Howbeit heere yee must vnderstand that when wee thus teach that both the beginning and encrease and perfiting of our obedience to the Gospell and of euery good worke in vs is onely from God we doe not either make the ministration of the Gospell to bee of none effect or transforme our selues into blockes and stones For albeit hee onely beginne encrease and perfit in vs our obedience to the Gospell and euery good grace that is wrought in vs yet doth he not this immediately by himselfe but he doth it by meanes He doth it but he vseth the ministery of his seruants in the preaching of his Gospell to effect it he giueth encrease but by the planting of Paul and watering of Apollos as it is written I haue planted 1 Cor. 3.6 Apollos watered but God gaue the encrease Hee reconcileth his children vnto himselfe but by the word of reconciliation which hee hath committed to vs his children as it is written all things are of God which hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5 18. and hath giuen vnto vs the ministerie of reconciliation He reuealeth his truth vnto his children but by his Ministers vnto whom hee reuealeth his truth that they may preach it vnto vs as it is written when it pleased God to reueale his sonne in me Gal. 1. â—6 that I should preach him among the Gentiles c. And therefore as it is said that faith is the gift of God so is it also sayd that faith is by hearing Ephes 2.8 Rom. 10.17 euen hearing of the word preached so that his gift is giuen by the ministrie of the word preached And as it is said that eternall life is the gift of God through Iesus Christ our Lord so is it also said Rom. 6.23 that the Gospell is the power of God Rom. 1.16 or the powerfull instrument of God vnto saluation vnto euery one that beleeueth so that the preaching of the Gospel is the ordinarie instrument of God wherby he giueth saluation and eternall life to euery one that beleeueth We doe not therefore make the ministration of the Gospell to bee of none effect when wee say that God onely beginneth this and euery good worke in vs and also encreaseth and perfiteth it in vs but rather wee magnifie the ministration of the Gospell in asmuch as we say that he onely doth this but by the ministration of the Gospell as the ordinarie instrument of his spirit Neither when we thus teach doe we transforme men into blockes and stones as though they had no power or faculty in themselues at all to worke for wee know that the naturall man hath vnderstanding and will whereby he differeth not onely from stocks and stones but from bruit beasts But what is his vnderstanding and what is his will till he be renued by the spirit of God his vnderstanding is full of darknesse and ignorance and his will full of wickednesse and vanity He vnderstandeth but not the things of the spirit of God as it is written the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned nay his vnderstanding and wisdome is enmity against God Rom. 8.7 for it is not subiect to the Law of God neither indeede can be Likewise hee willeth but not any thing that is good as it is written all the
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
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
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
be spoken touching the second meanes in parâ—â—ular that by the helpe of God the sufferings of the godly â—â—ll turne to their saluation The next meanes whereof the Apostle speaketh is the â—eanes according to which the Apostle saith this by the â—â—lpe of God and through the Philippians should turne to 〈◊〉 saluation and that is according to his sure hope As I â—artily looke for c. Where to signifie the strongnes and â—â—enesse of his hope he vseth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both expressing â—â—us much that his hope was such that hee expected the â—â—e thing he hoped for as they that earnestly looking for a â—â—ing stretch out the head to looke for it Whence I might â—â—serue what a hope the hope of the faithfull is namely not â—â—doubtfull and vncertain hope but a strong and sure hope â—â—ereby they do as certainly assure themselues of the thing â—â—ey hope for as they that with stretched neckes looke for â—â—e thing that is by and by to follow But the obseruation â—â—ence principally to be gathered whereinto that will follow this that according to our hope and faith in him so doth the Lord through the prayers of the Saints turne 〈◊〉 sufferings and our wrongs to our saluation so that by tâ—â— helpe of God and through the prayers of the Saints 〈◊〉 sufferings turne to our saluation but so that we certainâ—â—â— hope that by the helpe of God through the prayers of tâ—â— Saints our sufferings shall turne to our saluation I◠〈◊〉 therefore it is required that we certainely hope and beliâ—â—â— in the promises of the Lord if the promises of the Lord 〈◊〉 made good vnto vs. When two blinde men came vnto oâ—â— blessed Sauiour and prayed him that they might receaâ—â— their sight Mat. 9.28 he said vnto them Belieue ye that I 〈◊〉 able to dâ— this 29 and they said yea Lord. Then touched he their eyes sâ—â—ing according to your faith bee it vnto you As here faith waâ— required in these blinde men that they might receaue their sight so in vs all hope is also required that wee bee pâ—rtakers of the Lord his promises Hath the Lord promised that all crosses and calamities shall worke together for the best vnto those that loue him And doe wee hope that the Lord will make good this his promise vnto vs According to our hope so shall it bee vnto vs. If wee doubt not of thâ— Lord his promises but hope certainly in him that hath pâ—â—mised then may euery one of vs in all our troubles saâ— with the Apostle I know that this shall turne to my saluation according to my certaine hope But if wee doubt and distruâ—â— the Lord and say in our hearts how can it bee I canâ—â— conceaue it doubtlesse the Lord shall not helpe vs the praâ—ers of the Saints shall not preuaile for vs nor shall our sufferings turne to our saluation And therefore wee reade thâ—â— the faithfull had alwaies their hope so strong that they buâ—â—ded euen their prayers thereon as Dauid where hee saith Let mine vprightnesse and equitie preserue me Ps 25.20 for my hope i◠〈◊〉 thee As if he should haue said according to my hope thâ—â— thou wilt preserue the iust and vpright man so O Lord pâ—â—serue me And so very often in the Psalmes the Prophâ—â— desireth performance of the Lord his mercies according to his hope in him and therein plainely sheweth that oâ—â— hope must be surely fixed in the Lord if wee will be parâ—â—kers of his promises Here then againe we are armed against that vncomforâ—â—ble doctrine of doubting of our saluation For wee are â—â—rtainely to hope that according to the promise of the â—oly Ghost our sufferings and wrongs shall turne to our â—â—luation by the helpe of God through the praiers of the â—â—ints And are we to know that according to our hope â—â—e promise of the Lord touching this thing shall be made â—â—od vnto vs So here we are taught How then are we to â—oubt of our saluation and not otherwise to know it then â—â—certainely Hope say they we may to be saued but cerâ—â—inely assure our selues of our saluation we cannot Is then â—ope any preiudice vnto certainty Doth not the Apostle â—â—y that hope is as an ancre of the soule both sure and stedfast Heb. 6.19 â—hereby we may lay so sure hold on the promises of God 〈◊〉 Christ Iesus that we may certainly assure our selues of â—ur saluation Againe doth not the Apostle say Rom. 5.4 that hope â—aketh not ashamed .i. deceiueth not him that hopeth beâ—â—use as the childe of God hopeth so hee findeth And â—oth not our Apostle here in some sort describe hope to be â—uen a certaine and earnest expectation of that we hope for â—ccording whereunto it is certainely done vnto vs And â—otwithstanding all this may wee hope but not be sure to â—e saued Indeede if our hope were onely in vncertaine as â—heirs is then were we to doubt as they doe But our hope â—s certaine being grounded on Gods promises and therfore â—e so hope that we are sure to be saued Thus then I reason â—rom this point of hope we may certainely hope to be saâ—ed therefore we may assure our selues of our saluation Againe this may teach vs not to be secure vpon the Lord â—is promises He promiseth and he performeth What â—hen May we sit vs downe and say as he hath promised â—o shall it be done howsoeuer matters stand with vs. Nay beloued let vs not deceiue our selues In our selues there must be such graces as are required of vs or else the promises doe not belong vnto vs nor shall euer doe vs any good yea and either he must giue those graces which are required of vs or else we can neuer haue them As in this place the promise is that our affliction if we belong vnto Christ shalâ— turne to our saluation But how according to our faiâ—â— and hope Either these graces must be in vs or else thâ—â— promise belongeth not to vs. And how shall we haue thâ—â— graces vnlesse hee which requireth them giue them Sâ— therefore in all things let vs build vpon the Lord his promises that we looke vnto the things required of vs to be partakers of the promises And looke what meanes he hath ordeined for the working of those things in vs by his holy spirit let vs in all feare and reuerence vse those meanes and pray vnto the Lord to sanctifie them Now to goe forward what was it that the Apostle so heartily looked for and hoped That is set downe 1. negatiuely 2. affirmatiuely 1. that in nothing hee should be ashamed 2. that with all confidence c. In which points standeth one part of the saluation whereunto he knew his sufferings should turne by and according to those meanes already mentioned For how should his sufferings turne to his saluation by those meanes Thus he hoped that thâ—â— it should come to passe that in nothing perteining to the defence of the
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
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
shall also raigne with Christ That persecution then causeth perdition to the aduersaries and saluation vnto vs it is of God who in iustice rendreth vnto them as they haue deserued and for his promise sake rendreth vnto vs as he hath promised For this yee must here note and vnderstand that persecutions afflictions sufferings and wrongs by aduersaries are in themselues and in their owne nature punishments of sinne as is also death and hereby God in iustice might punish our sinnes and our iniquities for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero Domitian and the rest of those cruell persecutors in the Primitiue Church he might thus plague vs for our offences and himselfe be iust in all his wayes and holy in all his workes But vnto vs his beloued ones and his redeemed these things are not that which in themselues and in their owne nature they are and which in Gods iustice they might be vnto vs euen punishments of our sinnes but onely fatherly corrections and louing chastisements whereby in mercy God exerciseth vs represseth sinne in vs and bowlteth the branne of corruption out of vs here in the body of this flesh And as vnto vs in mercy death is made of God not that which in it owne nature it is a punishment of sinne but an entrance and passage vnto life so in mercy hath hee promised that afflictions persecutions and the like shall be vnto vs not that which in their owne nature are the beginnings of greater miseries but fore-runners of our saluation in the day of Christ Iesus It is not then of the nature of suffering persecution yee see but it is of God that persecution betokeneth vnto vs saluation that saluation is recompenced vnto vs which are troubled He in mercy hath promised that so it shall be and therefore so it shall be and it is a righteous thing with him that it be so The vse which our Apostle here teacheth vs to make hereof is as of the former not to feare persecution by the aduersaries which oppose themselues against the truth and against vs for the truths sake for seeing God turneth their persecution and rage against vs to their perdition and to our saluation why should wee feare them Whatsoeuer therefore they practise against vs let vs rest and repose our selues in our God He shall stretch out his hand vpon the furiousnes of our enemies but his right hand shall saue vs he shall recompense the aduersaries their wickednes and destroy them in their owne malice but hee shall wipe all teares from our eyes and after wee haue drunke of the brooke in the way lift vp our head aboue all our aduersaries Againe is it of God that persecution causeth vnto vs saluation This then may farther teach vs that by suffering persecution we doe not merit saluation For if it be of merit that our sufferings bring saluation vnto vs then it is not of God but the cause is in our selues and if it be of God then is it not of merit nor is the cause of our saluation in our selues Not according to the workes which we doe or sufferings which we suffer but according to his mercy he saueth vs for neither haue we wherein to reioyce by works nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs nor is there any other name vnder heauen whereby we may be saued but onely by the name of Christ Iesus He that reioyceth therefore let him reioyce in the Lord of whom it is that our persecutions and sufferings worke vnto our saluation And let this bee spoken of this third motiue or reason whereby yee see that we are not to feare the aduersaries because God recompenseth their persecution vnto them with perditiâ—n and vnto vs with saluation It followeth For vnto you it is giuen c. These words are both a proofe of that which went immediatly before and a fourth motiue likewise to perswade the Apostles former intendment Immediatly before he had said that God in persecution gaue them a token of their saluation The proofe here is Vnto you it is giuen of God by grace to suffer for Christ his sake therefore in suffering God giueth you a token of your saluation or thus sufferings for Christ are testimonies of grace vnto you of God therefore they are arguments and tokens of saluation vnto you of God And as thus these words serue for proofe of that so are they a notable motiue to perswade the Philippians not to feare the aduersaries for thus out of the Apostles words I frame the motiue Who will be afraid of a singular gift of God but to suffer for Christ his sake is a singular gift of God to you therefore yee are not to feare persecution by the aduersaries And that to suffer for Christ his sake is a gift of God hee sheweth à pari from the like as to beleeue in Christ is the gift of God so to suffer for Christ both gifts of God and vnto whom the one is giuen the other may not seeme strange For vnto you it is giuen to wit by grace for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—hrist that is in Christ his cause not only that yee should beleeue in him as others professe they doe but also to suffer for his sake which many others shrinke to doe Euen both these faith in Christ and persecution for Christ his sake are the gift and grace of God towards you Here then first I note that the Apostle saith it was giuen by grace vnto the Philippians to beleeue in Christ Whence I obserue that faith in Christ is the gift of God by grace Which also Christ himselfe teacheth vs where he saith No man can come vnto me except it be giuen him of my Father Joh. 6.65 Whereby hee meaneth that no man can come vnto him that is can beleeue in him and his Gospell except it be giuen him of his Father For so by comming vnto him diuers times in that chapter is meant beleeuing in him aâ— when it is said He that commeth vnto me shall not hunger and he that beleeueth in me which expoundeth the former 35. shall neuer thirst and againe Him that commeth vnto me I cast not away which is all one with that 37. He that beleeueth in me shall not perish So that it is cleare that when our Sauiour saith that no man can come vnto him except it be giuen him of the Father the meaning is that no man can beleeue in Christ except it be giuen him of God And to the Hebrues Christ Iesus is called the author and finisher of our faith Heb. 12.2 And wherefore was it that when Christ preached and when his Apostles and Disciples preached some beleeued and others beleeued not but because vnto some he gaue grace to beleeue and not vnto others For only they vnto whom it is giuen of God to beleeue doe
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
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
guide our feete into the way of peace and so farre as this light shineth vnto them their darknes is turned into light and they are tearmed lights of that light which they haue from this sonne of righteousnesse So that when the holy Ghost calleth the faithfull lights hee noteth therein the fellowship which they haue with Christ Iesus from whose most cleare light they borrow their light 2. The faithfull are called lights in respect of the word inasmuch as they beleeue and embrace and professe the holy word of God which hee hath ordained to be a lanthorne vnto our feete and a light vnto our steps For albeit it be the son of righteousnesse alone by the bright shining beames of whose holy Spirit our darkenesse is turned into light and we made lights in the world yet because we receiue this light by the ministerie of the word therefore both the word itselfe is called light and they likewise that receiue the word with gladnesse and walke in the light thereof are called lights For as much then as the faithfull professe the holy word of God ordained to bee the rule of our life and our direction in matters of religion in respect of this profession they are called lights 3. They are called lights in respect of their life and conuersation inasmuch as by the holinesse of their life and integritie of their conuersation they shew themselues to be exempted and deliuered from the power of darknesse Both their workes in respect of the vnfruitfull workes of darknesse are called lights and themselues glorifying God by these workes are called lights Now see what instructions these things may minister vnto vs. 1. In that the faithfull are called lights not from any light in themselues as of themselues but from that light which they haue and borrow from Christ Iesus that sonne of righteousnesse this may teach vs what we are without Christ Iesus euen darknesse without light men sitting in darknesse and in the shadow of death For looke into the best things that wee haue Our reason what is it but grosse darknesse our wisedome what is it but meere foolishnesse Our vnderstanding what is it but blinde ignorance for the naturall man 1. Hee on whom this sonne of righteousnesse hath not yet shined perceiueth not 1 Cor. 2.14 nay he cannot perceiue by all the reason wisdome and vnderstanding that he hath the things of the spirit of God Eph. 5.8 And therefore the Apostle writing to the Ephesians telleth them thus yee were once darknesse to wit before the sonne of righteousnesse had shined vpon them but are now light in the world now that the sonne of righteousnesse had shined vpon them their darknesse was turned into light Where he most plainely sheweth what is the state of all men both before and after that the sonne of righteousnesse haue shined vpon them before they are darknesse after they are light O what a good and gracious God then haue we who when we sate in darknesse and in the shadow of death gaue vs this light and so translated vs out of darknesse into light Not vnto vs ô Lord not vnto vs but vnto thy name giue the praise for that thou hast called vs out of darknesse into thy maruellous light When we walked in darkenesse thou madest vs to see a great light and when we dwelled in the land of the shadow of death thou diddest cause the light to shine vpon vs. We were once darknesse but now we are light Blessed bee thy name ô Lord which hast changed our darkenesse into light 2. In that the faithfull are called lights in respect of the word which they professe and in the light whereof they walk this may teach vs how precious the holy word of God ought to be vnto vs. If walking after the direction of the word wee onely walke in the light then iudge ye how we walke without the word Surely without it we walke in darknesse and know not whether we go no more then the blinde or blind-folded man who not discerning his way quickely wandereth out of his right path and walketh into euery by-path and runneth himselfe vpon euery danger For by the word alone we descry euery by-path we see euery danger that is to be auoided and vnderstand the glory that is prepared for vs at the end of our iourney And yet as if their we loued darknesse better then light or else know not that by the ministerie of the word of darknesse we are made light in the Lord wee care not for the word we regard it not wee let it passe as a tale that is told A hard saying truely but yet as true as hard For if we shall consider our great slacknesse in comming or our great negligence in hearing or our great carelesnesse to lay vp in our hearts the things that we haue heard all these will witnesse what account we make of the word euen no more then of a tale that is told Otherwise how should it be which hath beene obserued that since this exercise begunne not halfe of that congregation which should be here present haue beene assembled in this house of the Lord at any one Sermon Againe a great slacknesse in comming of those that doe come howsoeuer they may be obserued which either come too late or depart too quickly from this holie exercise yet who knoweth how many depart hence as little edified and instructed as when they came hither A great negligence in hearing Againe who is he that hauing heard the word doth afterward thinke or meditate with himselfe of the things that he hath heard and laieth them vp in his heart to make them the rule and direction of his life A great carelesnesse to make that vse we should of that wee haue heard And what else doe all these argue but that we make no more account of the word than of a tale that is told Well whatsoeuer account we make of it either we must walke in the light of this word or else we cannot be such lights as here the faithfull members of Christ Iesus are said to be either this word must be a light vnto our paths or else we can be no light in the Lord either the Lord must goe before vs in this word as in a pillar of fire or else wee shall be made a prey vnto our enemies the world the flesh and the deuill who seeketh continually like a roaring Lion whom hee may deuoure Thirdly in that the faithfull are called lights in respect of their holy life and conuersation this may teach vs what manner of conuersation will best become vs if wee will be lights in the world The light of our holinesse of life and integritie of conuersation must so shine before men that they may see our good workes and glorifie our Father which is in heauen Yee were once darknesse saith the Apostle to the Ephesians but are now light in the Lord Ephes 5.8 walke as children of the light In which words
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
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
vs. Looke particularly into our selues is it a comfort vnto vs when we know of the good state one of another and is it a griefe vnto vs when we heare of the decaied state one of another Nay commonly we repine when we see the state of others better then our owne either in wealth or in honor or in fauour or the like and commonly we are glad when we see another especially if he be of the same trade and profession with vs goe downe the winde as we say We ioy not one in the ioy of another we grieue not one in the griefe of another but contrariwise we rather ioy one in the griefe of another and grieue one in the ioy of another Well such reioycing and such grieuing are not good Let vs euen so many as feare God be otherwise affected one towards another Let vs take comfort in the good one of another in the growing vp in wealth in honor in fauour in knowledge in wisdome and in euery good grace of the spirit one of another and let vs be grieued in the misery in the penurie in the trouble in the sorrow in the ignorance in the badnes one of another And if we shall doe this so many precepts of loue and charitie shall not be needfull for vs but by the fruits of an vnfeigned loue we shall shew our selues to be Christians indeede for this is an vndoubted note of true Christianitie and of sincere loue so mutually to be carefull one for another that we reioyce one in anothers good and be sorry one at anothers griefe or miserie Now followeth the reason why he sent him For I haue no man like minded c. This is the reason why he rather sendeth Timothie then any of the rest that were with him because of all that were with him none were like minded in generall to doe their dutie in their ministerie and none which in particular would so faithfully and sincerely care for their matters and for the good of their Church as would he A great commendation of Timothie which was sent great loue in the Apostle to send such a man vnto them and very behouefull for them to receiue such a man sent in such loue with all gladnes and to make much of such all points very well worthy a large discourse but I can onely point at them The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie and to be placed ouer a Congregation to serue in the Tabernacle He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord to labour in the Lord his vineyard to doe the worke of an Euangelist and of a Minister and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent and will faithfully and diligently labour to present them ouer whom he is set pure and vnblameable before God For first his very office which is to preach the Gospell of Christ Iesus should worke in him a loue and cheerefull minde to teach the Lord his will and to preach the Gospell of Christ Iesus Otherwise he is not meete to be commended to the worke of the ministerie or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ that they may be his crowne and his ioy in that day Otherwise he is not meete to be set ouer that people or at least not so meete as they that would faithfully labour to that purpose Againe the Apostle his care to send such a man vnto them may be a good patterne to Bishops and Patrons of Benefices what manner of men to commend vnto the worke of the ministerie and to commit the charge of soules vnto In the like care and loue of Gods people they should commend such men to this worke and this charge as we haue already spoken of men willing to doe the worke of the Lord and which will faithfully care for their matters ouer whom they are set Otherwise to say the least they shew themselues not to haue that care and loue of Gods people which the Apostle had of these Philippians whereas their care should be the greater because they commend vnto a continuall charge and Paul onely sent Timothie to continue for a season with the Philippians But the speaking of these things in this place is to litle purpose therefore I briefly passe them ouer The third thing which I obserued in these words was how behoouefull it was for the Philippians to receiue such a man sent in such loue with all gladnesse and to make of such for therefore no doubt did the Apostle the rather commend him so as hath beene said that so the rather they might receiue him and embrace his doctrine the more gladly and be the more careful that he might not mislike any thing amongst them when he should come amongst them And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord euen for the words sake which they preach vnto you They faithfully care for your matters not for your worldly matters either in respect of you or of themselues for they seeke not yours but you but they faithfully care for your spirituall matters euen for the saluation of your soules in Christ his stead they beseech you and exhort you vnto the things that belong vnto your peace they teach they improue they correct they instruct you and all is that your soules may be saued in the day of Christ Now they leade you forth besides the waters of comfort now they bring you to feed in greene pastures now they call you backe when yee are wandring out of the way now they leade you on along in the way now they wound and breake the hairie scalpe of him that goeth on in his wickednesse now they heale the bruised and afflicted soule groning vnder the weight and burden of his sinne These are such of your matters as they care for and these they faithfully care for if they be faithfull Ministers of Christ Iesus In what regard doe yee thinke yee ought then to haue them euen for their workes sake Obey them that haue the ouersight of you Heb. 13.17 saith the Apostle and submit your selues vnto them for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe And in another place Wee beseech you 1 Th. 5.12 saith the Apostle that yee know them which labour amongst you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus Now as Samuel said
the humor of very many alwayes to mislike the present state the most and to commend former times though a great deale worse yet a great deale more then the times wherein they liue so if once we come in talke of the Ministerie oh Ministers neuer worse neuer more idle neuer more couetous neuer more ambitious then now they are Yea enter this discourse and yee shall haue many will neuer want matter but the more they talke the more they may of this argument And I wish wee were able to stop their mouthes when they so willingly obserue the generall corruption in the ministerie in our dayes I wish wee were able to say truly that simply they speake an vntruth But I cannot neither is it my purpose to excuse the the faults of our times in the ministerie Bee it therefore true which indeed is true that very many of our coat and calling doe more seeke their owne then that which is Iesus Christâ— is this fault now more generall in the Ministers then euer it was What are Ministers now more idle doe they now seeke their owne ease more then euer they did Doth not the Apostle in his day note Iohn Marke for this fault Act. 15.38 Are they now more couetous doe they now seeke their owne wealth more then euer they did Doth not the Apostle in his day note Demas for this fault Are they more ambitious 2 Tim. 4.10 doe they now seeke after and loue preeminence more then euer they did 3 Joh 9. Doth not the Apostle Iohn in his day note Diotrephes for this fault Oh but if a note were now taken of those that are faultie these wayes not one but very many should bee found faultie each of these wayes As though because the Apostle noted no moe there were then no moe Nay in that the Apostle noteth these of these faults wee know that euen then the Ministers of Christ were tainted with these faults but how generally wee know not But tell me ye that presse this point so hard that Ministers are now worse then euer they were say the most and the worst ye can can yee say more or worse then this that all seeke their owne and not that which is Iesus Christs And said not the Apostle thus much in his day as here we see The Apostle in his day meant it not vniuersally of all neither can yee say it at this day vniuersally of all that all seeke their owne and not that which is Iesus Christs Nay if wee shall speake vnto the point that which the truth is indeed I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth affoord neuer moe that with lesse selfe-respects and more zeale to Gods house laboured in the worke of their ministerie then now there doe Iâ— may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore then now they are and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some heretofore then now it is as it was no doubt in the time of the Apostles with whom the Lord wrought most powerfully and wonderfully and as happily it hath beene in some since that time yet as I said before I am perswaded that neuer in any time there were moe more enflamed with the zeale of Gods spirit faithfully painfully and sincerely without selfe respects to labour in the worke of their ministerie and to build vp Christ his Church in faith and in loue and in euery good worke then now there are For if we should looke into all succeeding times after the time of the Apostles especially if we should looke into the times since the mysterie of iniquitie beganne to worke in and vnder that man of sinne what else should we finde but idlenesse and couetousnesse and licentiousnesse and ambition and what wickednesse not Hee hath lifted vp himselfe on high 2 Thess 2.4 and hath exalted himselfe against all that is called God or that is worshipped so that hee doth sit as God in the Temple of God shewing himselfe that he is God And what else doth his whole Clergie seeke but the abetting of his pride and the maintaining of his triple Crowne together with such ease and pleasure and profit as followes thereupon So that if euer it were truly said of any that they sought their owne and not that which is Iesus Christs then in my iudgement may it as truly be said of them as of any Thus then yee see that it is not the fault of our time alone that now Ministers seeke their owne more then that which is Iesus Christs but that euen in the Apostles time it was so as also that how generall soeuer the fault now be yet is it not more generall then euer it was but rather the number of them that seeke that which is Iesus Christs more then their owne is now greater then euer it was Take heed therefore men and brethren lest at any time ye be deceiued The Ministers of Christ they ate as beacons on the top of an hill in euery mans eye and euery mans tongue talking of them and what talke of them more common then of branding them with some fault or other thereby to discredit that truth which they preach It is no new thing yee see that Ministers haue their faults and hee is the best that hath the fewest And howsoeuer they tell you that Ministers are now worse then euer they were beleeue them not for if the worst be said that can be there cannot be worse then this that all seeke their owne and not that which is Iesus Christs and thus much said the Apostle in his time The third and last thing which I note from these words is that howsoeuer properly and in the meaning of the Apostle these words in this place be onely affirmed of the Ministers of Christ Iesus yet may they truly be affirmed euen of all men in generall that all men for the most part doe seeke their owne more then that which is Iesus Christs first looking vnto the things of this life and then afterwards vnto the things that belong vnto their peace in Christ Iesus This is a point which needs not long to be stood vpon being so plaine a truth in our owne experience that which way soeuer we cast our eyes vnto high or low rich or poore it cannot be denied For looke into the delights and desires of men and see what it is that they principally hunt and seeke after Are there not many that are so ambitious that they seeke by all meanes possible to be great and to be had in honour of all men And yet how many of them Psal 75. remembring that promotion commeth neither from the East nor from the West nor yet from the South but that God alone putteth downe one and setteth vp another doe first seeke
the Lord and his strength and doe first honour him that so he may honour them before all people Nay euery plot is sooner and oftener cast then this and this comes seldome or neuer within their thoughts or if it doe yet this is too slow a course for them God must giue them leaue to climbe vp another way and then when they are where they would be they will serue him perhaps when they thinke of him Againe are there not many that are so couetous that they seeke by all meanes to be rich and to be Lords if it were possible of the whole earth And yet how many of them remembring that the Lord maketh poore and maketh rich doe first seeke the Lord so to become rich by him Nay if fraud oppression vsurie or the like will make them rich they will not wait vpon the Lord but thus they will become rich Yea but these and such like as seeke and delight only in pleasures and idlenesse and riches and honour and the like they seeke these things altogether they seeke not the Lord at all neither is God in all their thoughts but thou seekest the Lord and delightest in his Law And so doe many which yet seeke their owne more then that which is Iesus Christs Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee whether in some things thou preferre not thy selfe before thy Christ and his will Aske thine owne heart and see whether if thy God should bid thee doe as Zacheus did Luk. 19.8 giue halfe of thy goods to the poore and if thou hast taken from any man by forged cauillation to restore him foure-fold whether I say it would not grieue thee so to doe See whether if thy Christ should say vnto thee as he said to the young man in the Gospell Goe sell that thou hast Mat. 19.21 and giue to the poore and thou shalt haue treasure in heauen and come and follow mee whether I say thou couldest be content to doe so See whether in thy care for thy health for thy wealth for thy life c. thy first and chiefe care therein be that thereby thy God may be glorified See I say and looke into these and the like things with a strait eye and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs And howsoeuer you shall finde your selues in the examination of these things guiltie or guiltlesse this you must know that Christian dutie requireth this of vs that first and principally we should seeke the glory of God and the things that belong vnto our peace and then afterwards the things that belong vnto this life Wee are carefull for many things what to eat what to drinke wherewith to be clothed how to liue and pay euery man his owne how to prouide for our wiues and our children how to maintaine our state and calling c. and so wee may and so wee ought to haue a godly care of these things without diffidence or distrust in Gods gracious prouidence but the rule which our Sauiour Christ giueth that must wee still keepe Mat. 6.33 first to seeke the kingdome of God and his righteousnes and then all these things which are outward meanes of liuing and well liuing shall be cast vpon vs. Christ must bee vnto vs health and wealth and life and all things else We must cast our care vpon him and he will care for vs. Aboue all things wee must submit our selues vnto his will and walke after his Law and whatsoeuer things are needfull and meet for vs hee will minister vnto vs. Let euery man therefore so seeke his owne things that first and principally hee seeke the things of God let him so minde earthly things that his affections be principally set on the things that are aboue let him so regard his body that he principally looke vnto his soule LECTVRE XLI PHILIP 2. Vers 22.23.24 But yee know the proofe of him that as a sonne with the father hee hath serued with mee in the Gospell NOw the Apostle in these words to cleere Timothee of that fault wherewith very many of the rest were tainted that hee sought not his owne more than that which was Iesus Christs he asketh no other or better proofe thereof then their owne knowledge and experience of him for that they knew very well that Timothee as a sonne with the father serued with the Apostle the Lord Christ in preaching of his Gospell But yee saith the Apostle know the proofe of him c. As if the Apostle should haue said The rest that are with mee at least very many of them seeke their owne more then that which is Iesus Christs But for Timothee your selues will serue to cleere him of this fault yee know vpon that knowledge and proofe which yee haue of him that hee is another kinde of man that he hath serued with me euen as a sonne with his father whom Christ Iesus wherein in the Gospell that is in the preaching of the Gospell his ministerie is fully knowne vnto you that both he and I haue walked after one rule in preaching of the Gospell of Iesus Christ euen that wee haue walked as the father and the sonne in the selfe same steps vnto the building of the spirituall Temple of Christ Iesus hee walking as hee hath mee for example This I take to bee the Apostle his meaning in these words The notes hence to bee obserued I will rather point at then much stand vpon especially in this place and auditorie 1. Hence I note that Timothy whom the Apostle sent vnto the Philippians was a man of whom they had had proofe and experience before and whose faithfulnesse in the worke of his ministery was so well knowne vnto them that they could not doubt thereof And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Timothy from such faults as had infected the rest or in the enlarging of his commendation they knew that as a son with the father so he had laboured with the Apostle in preaching the Gospell of Christ Iesus A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue by their faithfull and carefull walking in the workes of their calling to approue themselues not onely before the Lord but also before men to be the faithfull seruants of Christ Iesus Yea but here is all the skill to do so or rather it seemeth a thing impossible to approue our selues both before the Lord and also before men For if we yet should please men we were not the seruants of Christ And therefore the Apostle in an onother place protesteth against pleasing of men Gal. 1.10 and saith we so speake not as they that please men but God which trieth our hearts 1. Thes 2.4 How is it then possible for vs to approue our selues both before God and before men True
it is a matter of no small difficulty If we crie peace peace all is well if we sew cushions vnder their elbowes and speake faire and smoothing words if we suffer them to take their fill of pleasure and to wallow in their wickednesse and either say nought vnto them or runne with them happily wee may please men but doubtlesse we shall not please God Againe if we crie aloude and lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgressions if we rouse them out of that dead sleepe of sinne whereinto they are fallen and lay the axe to the roote of sinne to cut it vp by the rootes if we poure vineger into such wounds as fin hath made in their soules and denounce the sharp threatnings of the law against them happily wee may approue our selues vnto the Lord but doubtlesse we shall not approue our selues vnto men Nay what almost can we say or doe whereby wee shall be able to approue our selues both before the Lord and before men What then are we to striue vnto an impossibility Not so neither but this being out of doubt that wee ought to approue our selues before the Lord whose Ministers we are and whose name wee beare before our people wee ought likewise so faithfully and carefully to walke in our calling before men as that vnto their consciences wee may giue certaine proofes that we are the seruants of Iesus Christ We cannot alwaies so approue our selues vnto men as that what we say or doe shall please them neither doe we or ought we to striue thereunto but we may and ought so to worke the work of our ministery and to doe the duties of our calling as that they ought to approue vs and may know that we are the seruants of Iesus Christ howsoeuer wee come vnto them whether as the Apostle saith with a rodde or in loue 1 Cor. 4.21 and in the spirit of meeknesse For whether wee come with a rodde or in loue and in the spirit of meeknesse whether we improue or correct or instruct or exhort or rebuke our care and endeauour therein is to approue our selues vnto him whose Ministers wee are and that wee may bee found faithfull among you Now as we ought thus to approue our selues vnto you and by our faithfull walking in our calling to giue such proofe of our selues vnto you that ye may know that indeede wee serue the Lord in the Gospell so againe ought yee to take heede of approuing any who giues not plaine proofe that he serues the Lord in the Gospell They whom ye must approue must bee such as seeke not yours but you such as first seeke that which is the Lord Iesus Christs and then that which is their owne such as ye know by your owne proofe that they serue their Lord Iesus Christ in preaching of his Gospell and not themselues or any else whomsoeuer For from their lips ye shall receiue knowledge and instruction and by their mouth ye shall be taught in the waies of the Lord and in the workes of his commandements For they seruing the Lord Iesus from their hearts purely out of the abundance of their hearts endite good matters and their tongue is as the penne of a ready writer Now whether all of this congregation approue such and none but such your selues can better tell then behoueth me to iudge But not to dissemble my feare I am in feare as the Apostle saith of some of you that you more approue of such as serue that man of sinne in seducing you by traditions then of such as serue the Lord in the preaching of the Gospell The Apostle ye know maketh mention of some bad ones it is easie to gesse who at this day doe most resemble them 2 Tim 3.6 which creep into houses and lead captiue simple women laden with sins and led with diuers lusts c. And our Sauiour likwise maketh mention of such as compasse sea and land to make one of their profession Mat. 23.15 and when hee is made they make him twofold more the childe of hell then they themselues are I feare least some of them haue beguiled some of you and seduced your foolish hearts that ye should not hearken and obey the holy word of life which onely is able to make you wise vnto saluation through the faith which is in Christ Iesus For how else commeth it to passe that some doe so seldome present themselues in the holy place where they might heare the things that belong vnto their peace And how else commeth it to passe that some when the Preacher beginnes make an end of their deuotion and leauing the house of God go to their owne houses Haue they any exception against vs Doe we teach for doctrines mens precepts Doe wee handle the word deceitfully Do we keepe backe any of Gods counsell Nay in all these things as in the whole worke of our ministerie we study to approue our selues both before the Lord and before men An exception they haue but almost they know not what The truth is they are not able to trie the spirits whether they are of God And therefore they approue them which prophecie lies vnto them out of their owne braine But ye beloued learne to know and approue him who giues plaine proofe that he serues the Lord in the Gospell in the sincere and faithfull preaching thereof Yea but ye will say vnto mee wee would gladly approue them that serue the Lord in the Gospell But how shall wee know who serue the Lord in the Gospell For they that are wholy deuoted vnto the seruice of that man of sinne and prophecy lies out of their owne braine will say that they serue the Lord in the Gospel aswell as they will which sincerely preach the Gospell of Christ Iesus vnto the confusion of that man of sinne Note therefore that the Apostle in this place doth not simply say of Timothy that he serued the Lord in the Gospell but that he serued with him in the Gospell Wherin he giueth him this testimonie that hee did sincerely teach Christ Iesus preaching no other Gospell then that which the Apostle himselfe preached but walking in the same steppes with him vnto the building of the spirituall temple of Christ Iesus euen as he had him for example Will yee then know who they are that serue the Lord in the Gospell Euen they that serue the Lord in the Gospell with Paul they that preach no other Gospell then Paul preached they which ground the doctrines which they teach not vpon mens precepts but vpon the sure foundation of the Prophets and Apostles Trie therefore who they are that walke as they haue the Apostle for example see who they are that after his example testifie the kingdome of God and preach vnto the people concerning Christ Iesus out of the law of Moses and out of the Prophets Act. 28.23.17.11 It is registred ye know vnto the
Christ and him crucified what sense or feeling of religion what loue of God or godlinesse what longing or thirsting after the holy word of life which is onely able to make you wise vnto saluation through faith in Christ Iesus doe we beget and engender in you Nay euery petty excuse shall serue for good enough to keepe you from comming vnto the courses of Gods house and presenting your selues in the holy place where yee might heare the things that belong vnto your peace Some are too olde to be taught euen in the waies of God though they know them not at all and some are so yong that they may learne all betimes so much as will serue their turne some haue such businesse that they cannot come some are so froward and obstinate that they will not come some are so idle that they list not to come some can doe as much good at home as if they came and some would come oftner then they doe if they might haue another Preacher then they haue Thus this and that I know not what staies vs too too much from washing our selues in those waters whereby we might be cleansed from all leprosie of sinne and plainely shew that we care not for the things that belong vnto our peace Nay where is there greater opposition in the people against their Minister and some things that they teach then where the Minister is most painefull and carefull that he may present his people holy vnto the Lord And will yee know whence it is that so litle care of growing vp in the knowledge of Gods will and of walking in the waies of his commandements is in the people notwithstanding the neuer so great carefulnesse in the Minister of Iesus Christ Paul may plant and Apollos may water 1 Cor. 3.6.7 but vnlesse God doe giue the increase Pauls planting and Apollos watring are not any thing to no purpose at all Semblably the Ministers of Christ Iesus may like good watchmen stand vpon their watch and giue warning from the Lord they may labour in all good conscience and with all carefullnesse to stirre vp their people vnto a godly care of walking soberly and righteously and godly in this present world but vnlesse God doe stirre vp this care in them by the power of his holy spirit the Minister spendeth his strength in vaine and for nothing in respect of them Hence then it is that there is so litle care of growing vp in the knowledge of Gods will and in all obedience thereunto euen because the peoples hearts are not so softned and mollified by Gods holy spirit that they should take care of the things that belong vnto their peace but lying still in the hardnes of their hearts they onely minde earthly things and set not their affections on the things that are aboue Examine therefore your selues men and brethren and see whether there be in you that care to grow vp by the ministerie of the word in all holinesse and righteousnesse which you perswade your selues ought to be in the Minister of Christ that so yee may grow vp For if I should at large haue discoursed of that care which ought to be in the Minister towards you which I onely touched I doubt not but yee would haue easily assented thereunto nay yee thinke yee can discourse at least yee will take vpon you to discourse largely enough of that point your selues See then whether there be in you such an ardent and an inflamed desire to grow vp by the ministerie of the word as yee thinke there should be in the Minister that yee may be profited by his ministerie If yee feele no such care and desire in you it is because the Lord hath not as yet by his powerfull spirit wrought this holy care and desire in you Striue therefore by praier vnto the Lord for the grace of his holy spirit whereby yee may be stirred vp vnto this care and desire and frequent with all diligence places of holy and religious exercises that so that weake and languishing desire which is in you by the power of Gods Spirit working with the word may be raised and increased As for you whose hearts the Lord hath inflamed with a godly care and desire that yee may grow vp in all knowledge of Gods will and in all obedience thereunto follow on hard toward the marke for the prize of the high calling of God in Christ Iesus goe on from grace to grace from strength to strength and this I pray as our Apostle doth in the former chapter that your loue may abound yet more and more in knowledge Phil. 1.9 10 11. and in all iudgement c. In a word let those that are the Ministers of Christ and disposers of Gods secrets so tender their good ouer whom the Lord hath made them ouerseers that they more regard the things that belong vnto their peace then the things that belong vnto their owne estate And againe yee that heare the law of the Lord at their mouthes and are taught in the waies of your God by their ministerie so care to grow vp by their ministerie in the knowledge of Gods will and in all obedience thereunto that yee care more for that then for all things else of this life whatsoeuer And let this serue for our first note 2. In this great commendation of Epaphroditus and in these many titles wherewith the Apostle honoureth him I note the Apostle his great modestie towards those that were called to bee Ministers of Christ Iesus and walked with a straight foote vnto the worke of their ministration Paul had many and most excellent prerogatiues aboue him yet doth he call him his brother in Christ Paul was called immediatly by Christ Iesus himselfe to be an Apostle and put apart by him to preach the Gospell of God and filled with gifts and graces aboue others to that purpose and laboured more abundantly in preaching of the Gospell of Christ then the rest yet doth he call Epaphroditus his companion in labour and in preaching of Christ his Gospell Paul was in stripes in prison in perils in persecutions and in death more plentifull and more often then the rest of the Apostles yet doth he call Epaphroditus his fellow souldier and one that fought against spirituall wickednesses and suffered many troubles and endured manifold tentations as he did In one word he was euery way farre and incomparably aboue him yet doth he make him one as it were and almost equall with himselfe and highly honor and magnifie the gifts and graces of Gods holy spirit in him neither doth he account it any disparagement vnto himselfe to doe so Now what should this teach vs Surely this should be a lesson vnto all in generall whom the Lord hath any way aduanced aboue their brethren not to despise the meanest of their brethren and in particular vnto those of greater places in the ministerie that they should not extenuate and lessen the gâ—fts and graces of Gods spirit
of Christ Iesus onâ— towards another And if in whomsoeuer they be the gifts and graces of God are by all men to be acknowledged and to be honored then surely especially in the Ministers by them that are Ministers of Iesus Christ with them howsoeuer in place they be aboue them This point might be much inlarged and what the practise is might be obserued and most worthly reproued if this place were as fit for the vrging as the time requireth the vrging of this point But my especiall desire and purpose is in this place to insist and stand vpon such things as may be most for your vse LECTVRE XLIII PHILIP 2. Verse 26. For he longed after all you and was full of heauinesse because yee heard that he had beene sicke IT remaineth now that we proceede vnto the causes why the Apostle sent Epaphroditus now presently vnto the Philippians if first we shall obserue one or two notes from one or two of those titles wherewithall the Apostle honoureth him in the 25. verse Amongst those titles wherewithall the Apostle honoreth Epaphroditus yee see how he calleth him his companion in labour In labour In what labour In the preaching of the Gospell of Christ Iesus and in the building vp of his body by the worke of his ministerie What then Is preaching of the Gospell of God such a labour Is the worke of the ministerie and the teaching of the people in the waies of God such a matter that it is to be counted or called a labour Surely no in many mens account it is not An easie matter and no labor at all for a Minister to speake an houre vnto his people What paines can this take him What toyle can be in this worke No more but turne the cocke and then the water gushes out He is either worth litle or else too too dainty that will not come at euery call vnto the people to preach to them Thus many account this worke litle or no labour Well is cunning in a race where there is striuing for the maistery or for the winning of the price or of the crowne that they runne for is thiâ— any labour They in those Countries where this running is much vsed can tell that it is a labour And how often doth the Holy Ghost compare the worke of the ministerie vnto this running in a race To goe no farther for proofe we heard and spake of this comparison in the 16 verse of this chapter Phil. 2.16 where the Apostle exhorted them vnto their duties both towards God and men that he might reioyce in the day of Châ—ist that he had not runne in vaine nor laboured in vaine that he had not runne nor laboured in vaine what is that that is that hiâ— preaching amongst them had not bin in vaine vnto them Againe is the worke of the husbandman whose worke hath end but is continually either dunging or tilling or reaping or gathering in the fruits of his ground or hedging or ditching or the like is this any labour The husbandman knoweth and we can easily imagine that it is a labour And doth not the Holy Ghost sometimes call the Ministers of the Gospell Gods husbandmen and you that heare Gods husbandry and oftentimes compare them vnto husbandmen We together saith the Apostle are as Gods labourers 1 Cor. 3 9. and yee are Gods husbandrie and Gods building Where it appeareth by the antithesis betweene the Minister and the people that the Minister is called Gods labourer that is Gods husbandman euen as the people are called Gods husbandrie And in the latter Epistle to Timothie the Minister is plainly compared vnto an husbandman 2 Tim. 2.6 whose portion it is to labour before he receiue the fruits Againe is the worke wherein men through painfulnesse and earnestnesse doe euen wearie themselues is it any labour If any be then certainly that is And doth not the holy Ghost so speake of the Ministers worke as of a worke wherein they euen weary themselues with hard labour Wee beseech you saith the Apostle that yee know them which labour among you 1 Th. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are ouer you in the Lord which labour that is which painfully and earnestly labour amongst you till they be weary But what need moe proofes for this point The Minister that will speake plainly to the vnderstanding of his people that will speake soundly vnto the heart of his people that will speake in the euidence of the spirit vnto his people that cares what and to what purpose he speake vnto his people must certainly labour both for speaking plainly and soundly and in the euidence of the spirit and for speaking to good purpose Nay what part is there of his ministerie which is not full of labour Ier. 1. To plucke vp to root out to throw downe to build and to plant all workes of the Minister all great workes and all workes full of labour So that whatsoeuer account men make of the worke of the ministerie and of the preaching of the Gospell of Christ Iesus it is a worke full of labour no lesse painfull to the minde then is the worke of the husbandman or artificer to the body and consequently the Apostle well called Epaphroditus his companion in labour euen in a painfull labour in preaching the Gospell of Christ Iesus This should teach the people ouer whom the Lord hath made them ouerseers willingly to yeeld vnto them whatsoeuer dutie by the Law of God or man belongeth vnto them whether it be of maintenance for their liuelihood or of reuerence vnto their persons And first for their maintenance it is the Apostle his disputation in the former to the Corinthians that those which sow vnto others spirituall things should reape their carnall things 1 Cor. 9.11 If wee haue sowen vnto you spirituall things saith the Apostle is it a great thing if wee reape your carnall things 13. Doe yee not know that they which minister about the holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar So also 14. saith the Apostle by way of application hath the Lord ordained that they which preach the Gospell should liue of the Gospell For as the Apostle had said before 7. Who goeth a warfare any time at his owne cost or who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flocke and eateth not of the milke of the flocke As if he should haue said no man doth so The reason whereof he bringeth out of the Law of Moses 9. For it is written saith he in the Law of Moses Thou shalt not muzzell the mouth of the Oxe that treadeth out the corne In which whole disputation that being presupposed and taken as granted which I haue proued namely that the worke of the ministerie is no idle speculation but a painfull and hard labour yee see how the Apostle inferreth thereupon as I now
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
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
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
will of the Lord knowing that whatsoeuer he doth is good and that all things worke together for the best vnto those that loue and feare him Yea but had not Paul the gift of healing If then Epaphroditus his sicknesse or death were such a matter of sorrow vnto him why did he not heale him That Paul had the gift of healing appeareth by many places in the Acts as where it is said that God wrought no small miracles by the hands of Paul so that from his body were brought vnto the sicke kerchiefes Act. 19.11 12.28.8.9 or handkerchiefes and the diseases departed from them And againe where it is said that he healed the father of Publius who lay sicke of a feuer and of a bloudie flix and that he healed many which had diseases in that Iland Yet it is very like that hee could not heale Epaphroditus albeit no doubt he would gladly haue had him whole And this is a plaine proofe vnto vs that the Apostles healed sicknesses and wrought other miracles not by any vertue or power of their owne but by the power of God not whensoeuer they would themselues but when it pleased the Lord they should as also it is said in the Acts Act. 5.12 that God wrought many signes and wonders by the hands of the Apostles Being therefore onely Gods instruments to heale diseases and to worke miracles neither our Apostle nor any of the rest could whensoeuer they would doe these things but only when he would whose instruments they were LECTVRE XLVI PHILIP 2. Vers 28.29.30 I sent him therefore the more diligently that when yee should see him againe yee might reioyce and I might c. THus farre of the first cause why Epaphroditus was so presently sent vnto the Philippians Now follow the other cause I sent him therefore c. The first cause why hee presently sent him vnto them was as we haue heard because of Epaphroditus himselfe because hee so longed after them that hee was full of heauinesse till he might see them as verse 26. Other two causes of such present sending him vnto them are mentioned in this verse in the words now read vnto you The one because of the Philippians that they when they should see their Minister againe might reioyce in these words that when yee should see him againe c. The other because of the Apostle himselfe that hee might be the lesse sorrowfull when they should haue cause to reioyce by his presence with them in these words and I might be the lesse sorrowfull The words ye see are inferred by way of conclusion I sent him therefore c. Where it is to be noted that whereas before hee had said I thought it necessary to send him vnto you now hee addeth a note of diligence and speed which hee vsed herein saying I sent him therefore the more diligently And wherefore did he vse such diligence and speed in sending him That is signified in the next words to haue beene partly in behalfe of the Philippians that when they should see him againe they might reioyce that he had so well recouered his health and that now they might haue the fruit of his labours amongst them and partly in behalfe of himselfe that hee might be the lesse sorrowfull Whereby the Apostle signifieth that albeit hee shall not bee quite without sorrow when they shall haue cause to reioyce in Epaphroditus his presence because there were many things besides which gaue him cause of sorrow yet he shall be much lesse sorrowfull because he shall be eased of that sorrow which he conceiued vpon Epaphroditus his sicknesse and vpon their heauinesse for his sicknesse Now before we proceede farther let vs see what obseruations we may gather hence for our vse and instruction I sent him therefore the more diligently In these words I note the diligence and carefulnesse and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians notwithstanding himselfe at this time had so great vse of him as that almost he could not be without him For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted it could not be but he must needes haue great vse of him Yet when the Apostle heard that they were so full of heauinesse for his sicknesse and that they greatly desired to see him he slacked no diligence neither vsed any delay but with what diligence and with what speede he could he sent him vnto them Whence I obserue the nature and disposition of a faithfull friend which is not to delay the time but whatsoeuer excuse else we might make with all diligence to gratifie our friend when his neede doth require For as cheerefulnesse and willingnesse so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another Yea but where shall a man finde such a friend as without delay when neede doth require will doe the duety of a friend when he might haue happily iust excuse to the contrary Surely I must here say vnto thee as Isaac said vnto Iacob when he aduised him whence to take a wife Gen. 28.1.2 Take not a wife saith he of the daughters of Canaan arise get thee to Padan Aram to the house of Bethuel thy mothers father and thence take thee a wife of the daughters of Laban thy mothers brother 24.3.4 or as Abraham had said before touching the mariage of Isaac Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell but goe vnto my countrey and to my kinred and thence take a wife vnto him so I say vnto thee if thou wilt make a good choice of thy friend get thee vnto the houshold of faith and there shalt thou finde such a friend as now we speake of ioyne thy selfe vnto them in whom there is religion and the true feare of God and in them thou shalt finde that which thy soule desireth Others can and will make as faire a shew oftentimes as the best and yet faile thee happily then when thou most needest them Euery litle pretence will serue them for excuse good enough but if they can haue such an excuse as here Paul the Apostle might haue had though thou stand in as much need of helpe as here the Philippians stood of comfort hope thou maiest but helpe thou shalt finde none But they that are ioyned vnto thee in Pauls spirit they that are linked vnto thee in that best bond of loue the feare of the Lord they will not faile thee in the needfull time of trouble they will not shift thee of for this that time with this or that excuse but with all diligence and with all speede they will be ready to helpe thee and to comfort thee as thy neede doth require for indeede sinceritie in religion and the true feare of the Lord are the best bands of christian friendship We read in
businesse giues them best leaue Businesse belike they haue of greater importance then this and which they are more to regard then the saluation of their soules Others they turne their backs vpon the Preacher and stay they cannot or they will not I cannot but speake of it What an vnseemely thing was it when the last Lords day after the celebration of that holy sacrament of Baptisme which seeing the opportunitie was giuen might well haue beene celebrated after the Sermon but what an vnseemely thing I say was it to see so many then turne their backs and goe their waies some vpon that occasion and others therein keeping their wonted manner But take heede men and brethren how yee despise the word and turne your backs vpon it For howsoeuer now yee turne your backs vpon it Joh. 12.48 yet shall it iudge you in the last day If there be a fault in any of you studie to amend it and let the word of Christ dwell in you all plenteously and in all wisdome Rom. 1.16 For it is the power of God vnto saluation to euery one that beleeueth Receiue the Ministers of Christ in the Lord and harken vnto their message for the Lord. For though they be men that come vnto you yet are they men sent from the Lord and their words are to be heard not as the word of man but as it is indeede as the word of God Happy are yee if yee heare these things and meditate thereupon with fruit vnto your soules Blessed are they that heare the word of God and keepe it LECTVRE XLVII PHILIP 2. Verse 29. Receiue him therefore in the Lord with all gladnes and make much of such 30. Because that for the worke of Christ he was c. WIth all gladnesse This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Minister at his returne vnto them He would haue them to receiue him in the Lord and to receiue him with all gladnes that is with such gladnes as that both all should reioyce at his comming and that with an exceeding great ioy so that he would haue both their ioy to be vniuersall that all should reioyce for him as he had longed for them all and againe no ordinarie ioy but an exceeding great ioy as the same words are very well translated Iam. 1.2 What such ioy so vniuersall ioy so exceeding great ioy for their Ministers returning home in health vnto them Was Epaphroditus their Minister Was their Minister thus to be receiued Indeede this would make a man to doubt as the world goes now whether Epaphroditus were their Minister Enough for a noble man a great man one of the Peeres oâ— the Realme thus to be receiued A Minister thus to be receiued it is a scorne a meere iest Well let it seeme vnto thâ— world as it will a scorne and a iest the Apostle here we see would haue them thus to receiue their Minister and the Ministers of the Gospell are thus to be receiued euen with aâ— gladnesse so that all their people should reioyce and thaâ— with exceeding great ioy for them Esay 52.7 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace saith the Prophet that declareth good tidings and publisheth saluation saying vnto Zion thy God reigneth Now of whom speaketh the Prophet this The Apostle plainely applieth this vnto the Ministers of the Gospell of Iesus Christ Ro. 10.15 They are they that declare and publish our peace and our reconciliation with God the Father by Iesus Christ his Sonne they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ they are they that publish saluation vnto euery one that calleth vpon the name of the Lord departeth from iniquitie How beautifull then should their feete be vnto vs When they come vnto vs or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them Surely I will tell you Consider that place yet a litle further The Prophet there speaketh first and primarily of the deliuerance of the children of Israel out of the captiuitie of Babylon and of them that should bring the message and gladd tydings therof With what gladnes then may we thinke would the children of Israell when they were in the land of their captiuitie receiue them that would bring them good tydings of their deliuerance out of captiuitie and returne vnto their countrie and ancient libertie Would not all of them receiue them with great gladnesse Would not all of them receiue them with exceding and vnfained ioy and reioycing With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was euen out of the most tyrannicall captiuitie of sinne death and the deuill Surely we should receiue them with an vniuersall ioy we should receiue them with an exceeding great ioy we should all of vs be glad euen in our very soules for them euery way that we could we should testifie this our gladnes for them A good shew of such gladnesse many of the Iewes then gaue when Christ riding into Ierusalem on an Asse they spred their garments in the way and cut downe branches from the trees and strawed them in the way and cryed through the streets of Ierusalem and said Hosanna the sonne of Dauid Mat. 21.8.9 blessed be he that commeth in the name of the Lord Hosanna thou which art in the highest heauens Here were tokens as of great honor done vnto him so of great gladnesse for him that was the high Priest of our profession And the Euangelist S. Luke storying the same thing saith that the whole multitude of the Disciples reioyced Luk. 19.37.38 and praised God with a loude voice saying blessed be the King that commeth in the name of the Lord peace in heauen and glory in the highest places The whole multitude reioyced and that with no small ioy when they lift vp their voices and said Blessed be he c. So we read that when Philip came to Samaria Act. 8.5.6.8 preached Christ vnto them the people gaue heede vnto those things which Philip spake with one accord hearing and seeing the miracles which he did and it is said that there was great ioy in that Citie They heard Philip when he preached Christ vnto them they gaue heede to the things he spake and that with one accord and vpon this there was great ioy in that Citie So we read that when the Apostles passed through Phanics and Samaria Act. 15.3 declaring the conuersion of the Gentiles and no doubt strengthning the brethren also in the faith wherein they stood it is said that they brought great ioy vnto all the brethren no ordinarie ioy but a great ioy not vnto a small
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
our owne as for their wealth in good sort and things necessarie to this life so for their health and therefore auoide such occasions as whereby wee might bring their health in danger Againe we haue many examples in the holy Scriptures of that great Eliah of our Sauiour Christ Iesus of the blessed Apostles and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them and did not alwaies thinke it meete to hazard themselues in euery occurrent danger Which reason I doe the rather in this place bring because if they might then much more priuate men sometimes may for the time withdraw themselues from danger Now if here it be obiected and said that auoiding of sicknesse and other dangers is an argument of distrust in God and therefore we may not withdraw our selues in such times I answer that it is no sure argument The wicked indeede withdraw themselues in such times of danger because they distrust in God and thinke that God either cannot or will not helpe them and deliuer them from the danger and such auoiding of sicknesse or other danger is wicked and vngodly The children of God therefore withdraw themselues because they know that it is lawfull to vse such remedies against dangers as are lawfull and good and such auoiding is lawfull Againe if it be said that to auoid at such times is to no purpose because God hath certainly decreed whom to take and whom to leaue at such times and none but they alone shall die I answer that in like sort it may be said that it was to no purpose for Iacob to send into Egypt to buy corne Gen. because God had certainly decreed to saue him and his familie from the famine Act. 27. and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat lest all should perish because God had decreed to saue all them that sailed with them And yet wee see that both Iacob sent into Egypt and Paul caused the souldiers to cut off the ropes of the boat both vsing such meanes as God had ordained whereby to bring his will to passe and therein leauing vs an ensample to doe the same Againe if it be said that it is a scandall so to withdraw our selues I answer that it is a scandall taken not giuen Againe if it be said that whereas wee should loue our neighbours as our selues thus wee doe forsake them and so leaue the rule of loue and charitie I answer that to leaue them for a time when there are either some of their friends or some others prouided for the nonce to looke vnto them is not to forsake them neither is against the rule of loue and charitie Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend as by that occasion to bring in danger a whole familie or charge whatsoeuer committed vnto them Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers which may not as easily be answered Now touching publike men Magistrates and Ministers the doubt is somewhat more difficult To instance in Ministers to shew mine opinion in briefe in my iudgement the Ministers are first and principally to looke vnto the good of the whole Church and then vnto the good of euery particular member thereof If there bee many Ministers of one Church some one by lot or common consent may be deputed to regard the sicke and the rest may auoid the danger But if there be but one he is so to be carefull for the sicke as that the rest of the Church may not be depriued of his ministerie Hee may and must comfort the sicke and goe vnto them in such sort and so neere as hee well can without danger and againe he may and must auoid manifest danger for the good of the rest of the Church so much as he can without impietie Neither may too much feare withdraw him too much from danger neither through too much boldnesse may hee thrust himselfe too much into danger for by too much feare hee is more slow to the worke of Christ then he should be and by too much boldnesse he more endangereth both himselfe and the Church then hee should To conclude the whole point therefore howsoeuer it be most true that it is a very commendable thing in the seruants of Iesus Christ to hazzard their liues as Epaphroditus did for the worke of Christ yet sometimes both priuate and also publike men may withdraw themselues from danger in such sort as already hath beene shewed Another particular obseruation hence I gather which is this that releeuing them that are in bonds and in prison and ministring vnto the necessities of Gods Saints vpon earth is a worke of Christ for so the Apostle in this place as wee see calleth it It is I say a worke of Christ such a one as hee commandeth Heb. 13.3 and loueth and rewardeth Remember them that are in bonds saith the holy Ghost by the Apostle as though yee were bound with them and them that are in affliction as if yee were also afflicted in the body 1 Tim. 6.16 And to Timothy the Apostle saith Charge them that are rich in the world that they be ready to giue and glad to distribute laying vp in store for themselues a good foundation c. Againe how the holy Ghost loueth this worke may appeare by that of Paul 2 Tim. 1.16 where he saith The Lord giue mercy vnto the house of Onesiphorus for he oft refreshed mee and was not ashamed of my chaine c. and by that where the Apostle saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifices God is pleased Againe how Christ rewardeth this worke wee see in the Gospell where setting the sentence of the last iudgement he saith Mat. 25.34 Come yee blessed of my Father c. Contrariwise how the Lord hateth the neglect of this dutie of ministring vnto the necessities of his poore Saints on earth wee may see both by the example of that churlish Nabal of whose badnesse this is especially registred as most hatefull vnto the Lord 1 Sa. 25.10 that he would not releeue the necessitie of Dauid being in distresse but sent away his seruants with crooked and churlish answers and likewise by the example of the rich man in the Gospell of whom likewise this is especially registred as most hatefull vnto the Lord Luk. 16.19 that when Lazarus lay at his gate full of sores and desired to be refreshed with the crummes that fell from the rich mans table the dogges came vnto him and did more for him then the rich man would doe and likewise by the testimonie of Iohn where hee saith Whosoeuer hath this worlds good and seeth his brother haue need 1 Ioh. 3.17 and shutteth vp his compassion from him how
that which we commonly say a good tale may be twice or thrice told is most true in this worke of the Minister where that can neuer be too much taught which can neuer be too well learned And as we haue our Apostle Paul for a notable example herein to imitate so haue we Mosâ—s and the Prophets and other of the Apostles likewise In Moses the Passeouer the heauenly Manna the Rocke in the wildernesse the brasen serpent those manifold ceremonies and sacrifices of the law what were they else but so many repetitions as it were and ingemminations of one and the same lesson to bee learned by the Iewes touching Christ Iesus that lambe of God whom alone they did all prefigure looke likewise into all the Prophets and see what all of them say in all their prophecies and what each of them say in their seuerall prophecies Doe not all the Prophets in all their prophecies beat wonderfully much vpon these two points the cursed idolatrie of the Iewes and their vaine confidence in man and in the arme of flesh And doe not each of them in their seuerall prophecies Esay in his prophecie Ieremie in his prophecie c. very often and much beare vpon these very points vrging them and pressing them sometimes by threatnings and sometimes by promises as if they would neuer giue ouer till they should beate the consideration of these things into their braines I haue protested saith the Lord by his Prophet vnto your fathers when I brought them vp out of the land of Egipt vnto this day Iâ—r 11.7.8 rising earely and protesting saying obey my voice neuerthelesse they would not obey nor incline their eare c. 35.15 And againe by the same Prophet hee saith I haue sent vnto you all my seruants the Prophets rising vp earely and sending them saying returne now euery man from his euill way and amend your workes and goe not after other Gods to serue them and yee shall dwell in the land which I haue giuen vnto you and to your fathers but yee would not incline your eare nor obey me Whereby it doth appeare that all the Lord his seruants euen all his Prophets were sent alwaies almost with one lesson vnto the rebellious people of the Iewes So likewise the Apostle Peter Though saith he yee haue knowledge 2 Pet. 1.12 and be stablished in the present truth he meaneth the truth which he then presently deliuered vnto them yet saith he I will not be negligent to put you alwaies in remembrance of these things he meaneth the same things whereof then he put them in minde Whereby he signifieth that men euen well grounded and well stablished in the truth cannot bee too often told and too much put in minde of such things as are good and profitable for their vse and instruction Haue we such patternes as Moses and the Prophets and the Apostles for imitation in this point Let vs then when we fall vpon a point good and profitable for them that heare vs let vs I say presse it and beate vpon it let vs come to it againe and againe and let vs not giue it ouer till we haue made if it be possible some impression of it Yea but this will be too too tedious and wearisome vnto our auditorie so often to be plodding vpon one thing so much to be pressing the same thing be it neuer so good They must be delighted with variety and great diuersitie of matter or else they will be quickly weary in hearing of vs. Here it is indeede so dainty are the eares of our auditorie that they cannot away with it to heare the same things so often They must haue nouelties they must haue varietie of matter though when they haue heard they cannot make any account of that they haue heard Yea to such daintinesse is our auditorie growne Num. 11.5 that if we feede them onely with Manna onely with the holy word of life the heauenly foode of our soules they will quickly grow to loath it Num. 11.6 and to long and greedily to lust after such fish and flesh as they were wont to haue euen in Egipt nay if they may haue but cucumbers and pepons and leekes and onyons and garlike such as they had in Egipt they had rather haue it then still to feede vpon this dry Manna So irkesome are the same things vnto our auditorie be they neuer so good and so desirous are they to heare diuers things though nothing so good and profitable vnto them In regard therefore of them we must not so often speake of the same things because they like it not as not either needfull or not profitable for them Heare then I beseech you what our holy Apostle saith for your instruction in this point For you saith he it is a sure thing a safe and good course for you that yee be often told of the same things See then the odds betweene your conceit and the Apostle his resolution To heare often of the same things is a tedious thing to you but the Apostle thinketh it a very sure and safe thing for you You must allwaies haue variety and that yee thinke best for you but the Apostle thinketh it good for you to be often put in minde of the same things The reasons why it is good for you often to heare the same things are these 1. By hearing the same things often your dull and vnexpert vnderstandings are much holpen For thus the things which happily at the first seemed hard to be vnderstood and which you were not able to comprehend and conceiue do afterwards become plaine and easie vnto you And this is the reason why sometimes we do so long stand a teaching the same lesson vnto them that are yong cholers in the doctrine of faith and inexpert in the word of righteousnesse 2 By hearing the same things often you are stirred vp both vnto greater carefullnesse and likewise vnto greater warinesse then otherwise happily yee would For if the things be such as you should learne and follow after yee â—ill quickly see that they much concerne you because they are so often beaten vpon and therefore yee will be carefull to lay them vp in your hearts and to practise them in your liues And this was the reason why the Apostle Peter was so diligent to put them vnto whom he wrote in minde of the â—â—me thiâ—â—s euen that the more diligent they saw him to put them in minde of the same things they might be the more carefull to harken to those things whereof he so often put them in minde Againe if the things be such as you should beware and auoide this often speaking of them will make you the more warie of them because yee will easily coniecture that surely the danger is great when the caueats are so often and so carefully giuen And this was the reason why our Apostle first when he was with them by word of mouth and now againe by writing ceased not to
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
was the profit of circumcision vnto the Iewe that and more is the profit of circumcision vnto vs. For thus we are the circumcision and not they we are that peculiar people of the Iewes and not they Rom. 2.28.29 inasmuch as now he is not a Iew which is one outward neither now is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God Let this men and brethren teach vs to descend into our selues and see whether we bee circumcised or vncircumcised whether we can with the Apostle truely say that wee are the circumcision that we are circumcised with the true circumcision Do we worship the Lord in the spirit with holy worshippe not after the foolish fancies of mans braine Do we reioyce in Christ Iesus as in the horne of our saluation and renounce all confidence in all outward things whatsoeuer Are our vnderstandings instructed in the things which are spiritually discerned Are our affections enclined to the rule of Gods spirit Are our desires bent to the things that belong vnto our peace Are we purged from all carnall affections and vngodly desires Are our lippes faine when we sing vnto our God and are our tongues glad when we talke of his righteousnesse and saluation Doe we refraine our feete from euery euill path and doe we giue our members as weapons of righteousnesse vnto God to serue him in righteousnesse and in holinesse If the spirit do witnesse those things vnto our spirits then let vs know that we are circumcised with the true circumcision so that wee may say with the Apostle We are the circumcision For this is the worke of the spirit thus to consecrate vs to his holy worship thus to settle our reioycing on Christ Iesus and on him alone thus to teach vs his will thus to sanctifie our desires thus to purge and cleanse vs from inordinate affections thus to make vs vessells holy vnto the Lord and thus to guide our feete in to the way of peace And working thus in vs he doth circumcise vs with circumcision made without hands making vs ne creatures But if we worshippe the Lord so that we bowe both to him and Baal if we trust to be saued by our workes or by any thing but onely by Christ Iesus and faith in his bloud if the Gospell be yet hid vnto vs so that we cannot sauour or perceiue the things of the spirit of God if our affections be so inordinate as that we be full of striefe enuie hatred malice wrath contentions backbitings whispering swelling and discorde if our desires be so vnbridled as that we runne wholly after the pleasures of the flesh and neuer minde the things of the spirit if as yet we will bee euery one more loth then other to talke of matters of religion of things belonging to our saluation of the mercies of God in Christ Iesus and the like but will straine no curtesie at all to talke filthily and vncleanly and vnseemly and scoffingly and irreligiously if as yet either we will not open our eares to heare the voice of the charmer charme hee neuer so wisely or else will grinne and gnash our teeth at him that shall roundly knocke at the doore of our hearts to rowse vs out of the dead sleepe of sinne whereinto we are fallen if I say things stand thus with vs are we not of vncircumcised hearts and lippes and eares yes my brethren if it be thus whatsoeuer we say or what shew soeuer we make yet are we of vncircumcised hearts lips and eares For therefore is our vnderstanding full of darknesse our will and desires peruerse and crooked and our affections inordinate because the Lord by his spirit hath not circumcised our hearts therefore are our mouthes filled not with talke of such things as belong vnto our peace but with corrupt communication and iesting and taunting and profane talking because the Lord by his spirit hath not circumcised our lippes and therefore are our eares open vnto euery wicked profanation of Gods name and euery bad suggestion of our neighbours rather then vnto the word of our saluation because the Lord by his spirit hath not circumcised our eares In one word are we and walke we as children of disobedience it is because the Lord hath not yet regenerated vs by his holy spirit because we yet are not circumcised with the circumcision of Christ Let euery man therefore descend into his owne heart and as he doth finde himselfe by thus searching his heart and his reynes to be circumcised or vncircumcised so let him thinke himselfe to be receiued into the couenant or yet to be a stranger from the couenant of promise And hee that is circumcised let him not gather his vncircumcision i. as now I expound it let him not defile himselfe with the corruptions which are in the world through lust but hauing escaped from the filthinesse of the world let him giue his members seruants vnto righteousnesse in holinesse and worship the Lord with holy worship But he that hath walked either 40 or 4. yeeres in the wildernesse of this life and is not yet circumcised let him know that euen that person that is not circumcised that man that is not regenerated by the Lord his spirit euen hee shall be cut off from the Lord his people and shall haue none inheritance among the Saints of God Vnto such therefore I say as the Lord by his Prophet saith to the men of Iudah and to Ierusalem Ierem. 4 4 breake vp the fallow ground of your hearts and some not among the thornes be circumcised to the Lord and take away the fore-skins of your hearts least the Lord his wrath come foorth like fire and burne that none can quench it because of the wickednesse of your inuentions And with the Prophet Hosea I say farther Hos 10.12 sow to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and raine righteousnesse vpon you Weede out al impiety and wicked affections from your hearts put off the sinnefull body of the flesh 1 Cor. 15.50 Apâ—c 20.6 and be renued in the spirit of your mindes For this I say vnto you that flesh and bloud cannot inherit the kingdome of God Blessed and holy is he that hath his part in the first resurrection i. by the power of God his spirit regenerating him riseth from sinne wherein he was dead vnto newnesse and holinesse of life for on such the second death hath no power And let this suffice to be spoken touching both the carnall and likewise the spirituall circumcision by occasion of these words we are the circumcision It followeth Which worshippe God in the spirit By this and the rest that followes is described as I told you who are circumcised with spirituall
the Pharisies where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God Matt. 21 31. The meaning is not that the wicked and lewd life of the Publicans and harlots did more commend them vnto God then did the religious and strict life of the Pharisies but thereby our Sauiour giueth them to vnderstand that because of their conceit and confidence in their owne righteousnesse they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance and sooner come vnto him then would they that had confidence in their owne workes and in their owne righteousnesse The more confidence then that we haue in our owne workes and in our owne righteousnesse the more strangers wee are from Christ and his righteousnesse If wee cleaue wholly to our workes as thinking to be iustified or saued by them wee are wholly separated from Christ Iesus and haue no part in that saluation which is by grace through faith in his name or if wee cleaâ—â— in part vnto our workes then doe wee diminish the glory of Christ Iesus Nay I say more if wee cleaue in part vnto our workes wee haue no part in Christ or in saluation by him Which I take it is plaine by that of our Apostle verse 3. of this chapter where hee saith Wee reioyce in Christ Iesus aâ—â— haue no confidence in the flesh as if he should haue said If weâ— should haue confidence in the flesh then should wee not reioice in Christ Iesus The conclusion then must needs bee that all our workes by reposing confidence in them how good soeuer they seeme to be are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from comming vnto Christ vnto these of the Apostle let mee adde a 3. respect wherein also euen all our workes generally are but losse and dung which is in respect of the quality of our works in themselues For if our best workes should be weighed in the ballance of the sanctuarie they would be found too light if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid and say Psa 143.2 enter not into iudgement with thy seruant ô Lord for in thy sight shall no man liuing be iustified Iob. 14.4 For who can bring a cleane thing out of filthinesse there is not one that can do it How good therefore how righteous and holy soeuer we be yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet Es 64.6 Whether therefore we compare our workes and our righteousnesse by workes with the knowledge of Christ and the righteousnesse which we haue by faith in his name or whether we respect the reposing of any part of our confidence in them or whether we respect our workes in themselues if they should be examined by the Law of God we see that they are no vantage but losse and as the Apostle tearmeth them dung Which doctrine how true and likewise how necessary it is the Apostle his insisting and beating vpon it doth euidently shew For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost What then doe we condemne good workes doe we make this account of them that so we may banish them out of the country So some tell you but most vntruely For in all places wee exhort all men that they abound in euery good worke and we giue all encouragement thereunto Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen and that without holinesse of life no man shall see the Lord wee tell you that God commandeth them that God rewardeth them that God is well pleased with them and that they are truely good workes though they be not perfectly good workes yea wee tell you that they are accounted vnto vs as perfectly good because whatsoeuer imperfection is in them is for Christ his sake couered and not imputed vnto vs. Thus wee haue learned and therefore thus we tell you Also we tell you that yee are not to repose any confidence of your saluation in them but all in Christ Iesus that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Iesus and of his righteousnesse that our workes be they neuer so good doe not make vs righteous before God that wee are saued not of workes but by grace through faith in Christ Iesus and that none of all our workes can abide the seueritie of Gods iudgement much lesse merit any grace at Gods hands Thus also we haue learned and therfore thus also we tell you And doe we condemne good workes because wee teach you the truth touching good workes We desire and we pray that ye may abound in all knowledge and in euery good worke but we are iealous that ye should not grow to an ouerwening conceit of them Good workes must be done but we must not trust to be iustified or saued by them because that honour onely belongeth vnto God Let this teach vs to renounce all confidence in our owne workes and in our owne righteousnesse whatsoeuer and to beware of them that tell vs that our workes are meritorious and worthy of heauen For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes Luc. 18.14 we shall depart home iustified as the Pharisie Wâ— must therefore come vnto Christ as the Publican confessing our owne vnrighteousnesse and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse For hee filleth the hungâ—e with good thingâ— but sendeth away the rich emptie Hee came not to cal or to clothe the righteous in their own conceâ—â— but he iustifieth the wicked and clotheth the naked For hee respecteth the humble and lowly but for the proud he beholdeth them a farre off Let vs therfore humble our selues in our selues and only reioyce in Christ Iesus If we do any thing that is good it is not of our selues but onely from grace and if we receiue a reward for any good that we doe it is not for the merit of the worke but of the mercie of the Lord for we must still hold that rule of our Sauiour that when wee haue done all that we can yet must we say Luc. 17.10 we are vnprofitable seruants we haue done that which was our dutie to doe Now vnprofitable seruants what merit they Or they which onely doe their duty what merit they Surely other merit of any works we know none but of death If therefore we will bee made righteous before God let vs renounce all merit of grace by our owne workes all confidence in our owne righceousnes Let vs abound in euery good worke but
for righteousnesse and saluation let vs runne vnto our Christ 1 Cor. 1.30 for he is made of God vnto vs wisedome and righteousnesse sanctification and redemption Let vs be ready to doe good and to distribute and to procure things honest both before God and men and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward But let no man say in his heart or thinke with himselfe that it is for his righteousnesse and the merit of his workes For if he so iustifie himselfe the Lord shall condemne him and iudge him wicked To cease to doe euill to learne to doe well to seeke iudgement to relieue the oppressed to iudge the fatherlesse to defend the widow to fast to watch to pray to be iust mercifull and liberall to feed the hungrie with our morsells to cloth the naked with our fleece to comfort the sicke and to helpe the troubled in their distresse are all good workes odours that smell sweete sacrifices acceptable and pleasant vnto God Let our faith worke by such loue and let our knowledge bee filled with such fruits of righteousnesse Such workes God accepteth well at our hands though he doe not accept vs for our workes but onely in his well-beloued sonne Christ Iesus In a word let vs alwaies bee occupied in doing that which is good but let vs not repose any confidence of our saluation at all in any good that we doe The last thing which I obserue is the reason why the Apostle counted all outward things whatsoeuer but losse and dung which was for Christ his sake for the excellent knowledge of Christ Iesus that he might winne Christ and that he might be found in him c. Here was his vantage here was his gaine here was his merit and for the gaining of this pearle he would willingly sell or loose all that euer he had But I must deferre to speake of this point at this time O Lord our God graunt vnto vs we humbly beseech thee the grace of thy holy spirit that the bright beames thereof shining into our hearts all mysts of blindnesse darknesse and ignorance may be expelled thence and we enabled to see the mysteries of thy will and the wondrous things of thy law Humble vs ô Lord in our selues we humbly beseech thee that we seeing and knowing our owne vnworthinesse and vnrighteousnesse may sue from our selues vnto thee and in thee may finde rest vnto our soules Encrease ô Lord our knowledge in thee and our obedience vnto thee that our knowledge being filled with the fruits of righteousnesse and our faith working by loue wee may be knowne truely to belong vnto thee LECTVRE LIV. PHILIP 3. Vers 9. And that I may be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through c. IT remaineth now that wee see what it was that the Apostle counted vantage vnto him for which hee counted all things else in the world but losse and dung It was the excellent knowledge of Christ Iesus his Lord that he counted vantage vnto him for which hee counted all things else but losse and dung For the excellent knowledge of Christ Iesus that hee might winne him and that he might be found in him hee thought all things losse and iudged all things to bee dung Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus 3. What the excellencie and vantage is of the excellent knowledge of Christ Iesus Touching the 1. we must vnderstand that there is a threefold knowledge of Christ One by the law in the old Testament another by the Gospell in the new Testament and a third in heauen when we shall see him face to face In the law Christ was figured by the heauenly Manna by the Rocke in the wildernesse by the brasen Serpent by the paschall lambe by the rites and ceremonies and sacrifices of the law Of his comming Iacob spake in the blessing of Iudah Gen. 49.10 and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel Num. 24.17 Of his incarnation and birth of a virgin Esay prophecied Esay 7.14 Of his conception by the holy Ghost Daniel is thought to haue prophecied Dan. 9.24 Of the place of his birth Micah prophecied Micah 5.2 Of his kingdome and gouernment Esay prophecied Esay 9.6.7 Of his preaching and office as he was a Prophet Esay also prophecied Esay 61.1.2.3 Of his infirmities and sorowes and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied Es 53. Yea so full fraught with arguments touching Christ were both the books of Moses and the writings of the Prophets especially of Esay that in this respect it may be well said as I thinke Gal 3.24 that the Law was a schoole-master to bring vs vnto Christ So that ye see Christ might be knowne by the Law in the old Testament But this knowledge of Christ is compared by the Apostle Peter vnto a light or candle that shineth in a darke place 2 Pet. 1.19 An obscure knowledge it is and such as in comparison of the knowledge of Christ by the Gospell is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament where we see plainely that fulfilled which before was prophecied of Christ Iesus There wee know not his person onely that he is the euerlasting sonne of the Father that he is both God and man that he is very God of very God begotten before all worlds that he is very man of the substance of his mother borne in the world perfect God and perfect man subsisting of a reasonable soule and humane flesh but there also we know that he came from the bosome of his father for vs that he made himselfe of no reputation and tooke on him the forme of a seruant for vs that in infirmities and sorowes and sufferings and affections and passions of the minde and in all things he was like vnto vs sin only excepted that he might be mercifull vnto vs that hee humbled himselfe and became obedient vnto the death euen the death of the Crosse for vs that he ouercame the powers of death and rose againe and ascended into heauen for vs that he hath paied the price for our sinnes and freed vs from the bondage of sinne death and the Deuill that he as our Priest liueth for euer and sitteth at the right hand of his father to make continuall intercession for vs that he as our King continually protecteth and preserueth vs that hee as our Prophet by his word the word of our saluation teacheth vs that in him we are accepted and beloued that for him Gods blessings are showred downe vpon vs that he is made of God vnto vs wisedome
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion 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 and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
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
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
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
which we haue by this holy sacrament of the Lords Supper for the strengthning and increasing of our faith Many things yee see here are fully to assure our faith that we should not doubt but as surely as we receiue the bread and wine into our bodies to become wholly ours so withall our soule receiueth Christ together with his passion and righteousnesse to be wholly ours as surely as if we had wrought them in our owne persons Yea such assurance our faith groweth vnto by the vse of this holy Supper as that now we know by the powerfull operation of Gods holy spirit within vs that God is in vs indeed and that now Christ is ours and we Christs and that together with Christ we haue all things euen all the benefits of our saluation And the more that our faith is strengthned hereby the more also is this feeling knowledge of Christ increased in vs so that together with the growth of our faith there is a growth of this knowledge Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth and seeing our faith is so strengthned and increased by the holy vse of this holy Supper let vs so often as we are called vnto this holy table prepare our selues with all holy reuerence and feare to the celebration of these holy mysteries Great is the benefit that here we doe receiue if we eat of this bread and drinke of this cup worthily for then we eat spiritually the flesh of Christ and drinke his bloud then we dwell in Christ and Christ in vs we are one with Christ and Christ with vs and these things are so sensibly represented vnto our eyes and taste as that our faith is fully assured thereof so that henceforth we know by the working of the spirit that Christ is ours together with whatsoeuer is his But if we present our selues at these holy mysteries without due preparation and examination of our selues we haue no such benefit but rather we are guilty of the bodie and bloud of our Lord and Sauiour Proue therefore your selues whether you are in the faith whether yee feele your hearts assured by the spirit of God that the punishment of your sinnes is fully discharged in Christ and that whatsoeuer Christ hath done pertaineth not onely to others but euen to you also If you beleeue these things and know these things though it be not without some doubts and without some imperfections behold by the vse of this Supper your weake faith and imperfect knowledge shall be strengthned and increased But if as yet yee haue no such faith in Christ no such knowledge of Christ then may yee not presume to present your selues at this holy table The vse of this Supper is for the confirmation and strengthning of our faith it is not for the begetting of faith in vs but that being begotten by the word is by the word and the vse of the Sacrament thus confirmed The last thing which hence I obserue is that if we will haue this experimentall knowledge of Christ in our owne soules by faith in Christ Iesus then must wee renounce all confidence in our owne merits and in our owne righteousnesse whatsoeuer For wherefore is it that men trust in their owne merits and in their owne righteousnesse Wherefore is it that men make reckoning to be iustified and saued by the worth of their owne workes Wherefore is it that men grow to a pharisaicall pride and conceit of themselues as if they had somewhat in themselues that might abide the tryall Surely it is because of the want of this feeling knowledge of Christ They neuer felt in their owne soules the sweetnesse of Christ the comforts of Christ the treasures of Christ They know not by experience in their owne soules that Christ is all in all vnto them they know not what Christ is made of God vnto his children They haue a knowledge of Christ but the knowledge of Christ hath not seazed vpon their soules and therefore they doe not know the full sweetnesse of Christ and the full worth of Christ For if they knew in their owne soules that Christ were made of God vnto them wisdome and righteousnesse sanctification and redemption they would onely reioyce in Christ Iesus and haue no confidence in the flesh But therefore they reioyce in the flesh and haue confidence in their owne workes and in their owne righteousnesse because they know not Christ If therefore we will know Christ with a sauing knowledge and a feeling knowledge of him in our selues we must vtterly renounce all confidence in our owne merits and all trust in our owne righteousnesse whatsoeuer What shall we say then vnto them that stand vpon the merit and worth of their owne workes and of their owne righteousnes Surely euen thereby they shew that howsoeuer they say they know Christ yet they haue not this experimentall knowledge of him in their owne soules for if they had they would know such infinite treasures of all spirituall graces to be hid in him as that they would minde nothing without him To conclude this point therefore let these trust in their merits let those follow their vaine delights and pleasures let these seeke after riches let those spend their whole time in the studie of humane knowledge but let vs studie to know Christ If we haue this feeling knowledge of him in our owne soules then come pouertie come sicknes come famine come sword come persecution come affliction come aduersitie come what crosse can come our soule notwithstanding all these is at quiet rest and in him we haue comfort enough against all these In him because we know him we know that treasures enow and comforts enow are hid for vs whatsoeuer trouble or aduersitie we finde in the world Let vs therefore studie to know him and because faith is the roote of this knowledge let vs vse with all religious reuerence those meanes whereby faith is either wrought or confirmed And because confidence in our owne merits and righteousnes is an enemie to this knowledge let vs renounce all such confidence and reioyce onely in Christ Iesus that we may know him c. LECTVRE LVIII PHILIP 3. Verse 10. And the vertue of his resurrection and the fellowship of his afflictions c. THat I may know him and the vertue That is and that I may know the vertue of his resurrection .i. that I may daily more and more feele in my selfe the vertue of Christ his death resurrection .i. that I may daily more more die vnto sinne and liue vnto righteousnesse by the power of the spirit which raised vp Christ Iesus from the dead For by resurrection in this place I vnderstand both Christ his death and resurrection and by the vertue of Christ his death and resurrection I vnderstand not that power whereby Christ ouercame death and rose againe from the dead but that regeneration that dying vnto sinne and liuing vnto righteousnesse which the Holy Ghost worketh in
speake of this point Againe that hee saith I count not my selfe c. I note the Apostles most wise taxing of the Philippians as hauing suffered themselues somewhat to be perswaded that they had already atteined to the perfect knowledge of Christ and were now to ioyne vnto it the workes of the law For he doth not say vnto them they among you that count themselues that they haue attained to perfection in the knowledge of Christ they are shamefully deceiued But saith he I your Apostle by whâ—â— ye were brought to the knowledge and obedience of Christ I count not my selfe to haue attained to the perfect knowledge of Christ so gently admonishing them that they that count themselues perfit take heed that they doe not deceiue themselues whence I obserue the wisedome that is required in noting of faults which is that faults are not alwaies to bee noted plainely by their names but sometimes they are onely wisely to bee insinuated When the scholar hath a good opinion of himselfe and thinkes that he knowes all things the Master doth not alwaies represse his arrogancie by telling him that hee doth not know many things whereof hee vainely boasteth but sometimes he saith vnto him well I count not my selfe that I haue attained to the knowledge of all things and so by his owne example bringeth his scholar to a more modest conceâ—â— of himselfe Euen so the Minister of Christ Iesus labouring to represse such faults as doe arise is not alwaies plainely to direct his speech vnto them that offend and barely to note their faults but sometimes he is onely to propose himselfe as a patterne whereby they may reforme themselues And herein is great wisedome in the minister required to know when plainely to note and when onely to insinuate such faults as are to be reformed And this wisedome they want that either censure all men and all faults alike or note them and their faults more sharply whom and whose faults they should touch with more mildnesse And how much this wisedome is wanting might easily be shewed if I might in this place as fitly speake of it as there is iust and great occasion to speake of it But because it doth not much concerne you vnto whâ—â— my speech is wholly directed I passe it ouer and proceed vnto the next point LECTVRE LXII PHILIP 3. Vers 13.14 Brethren I count not my selfe that I haue attained to it but one thing I doe I forget that which is behinde c. NOw to omit other notes which hence happily might be made ye see that this of our Apostle here is in substance the very same with the former member of the former verse Brethren I count not c. The substance of which speech is an acknowledgement of his want of perfeâ—tion in the knowledge of Christ and of the vertue of his â—esurrection c. whereby he might attaine to the glorious resurrection of the dead But why doth the Apostle againe â—ome vnto the same point why doth he againe in culcate his â—mperfection in the knowledge of Christ and of the vertue â—f his resurrection It was no doubt to beat out of the Phiâ—ppians their conceit of perfection in the knowledge of Christ â—nd to let them see what a matter of moment it was to acâ—nowledge their want of perfection in the knowledge of Christ So the faithfull people of God to beate out all trust â—n themselues and to shew how much they thought it did concerne them so to doe cry and say not vnto vs and againe Psal 115.1 not â—nto vs ô Lord but vnto thy name giue the praise So the Prophet to beat out that stupidity and blockish carelesnesse which â—en haue of the goodnesse and wonderfull workes of the Lord and to let them see how much it behoueth them to obserue the louing kindnesse of the Lord saith Psal 107. O that men would â—raise the Lord for his goodnesse and declare the wonders that hee â—ath for the children of men And againe O that men would praise â—he Lord c. and so foure seuerall times in that Psalme Hence then I obserue that the children of God are at no â—and to entertaine any conceit of any perfection in themselues â—ither in the knowledge of Christ or in obedience vnto his will but by all meanes to cast downe euery such imagination and meekely to acknowledge their imperfection 1 Cor. 8. It was the fault of the Corinthians that they had such a conceit of their perfection in the knowledge of Christ that presuming there upon they durst to be present at idolatrous sacrifices and to eate of things sacrificed vnto Idols They they knew Christ well enough they knew that there was but one God and that an Idoll was nothing they knew that they had a christian libertie in things indifferent and therefore they would vse it at all times and in all places And it was the fault of the Pharises often reproued in them by our Sauiour that they had such an opinion of their owne holinesse and righteousnesse that they despised other as appeareth by that parable of the Pharisie and the Publicane And it is a fault plainely condemned by our Sauiour where he saith Luc. 18.9 that he came not to call the righteous but the sinners to repentance Where hee calleth them righteous that trusted in themselues that they were righteous Mat. 9.13 them he came not to call they were whole they needed not the Physition they were perfect they needed none to supply their want Esa 5.21 And a woe is pronounced vnto them that are wise in their owne eyes and prudent in their owne sight i. That please themselues in their owne wisedome and in their owne knowledge as if they had all knowledge and all vnderstanding It is not then for the children of God to flatter themselues with any conceit of any perfection in themselues either in knowledge or in holinesse and righteousnesse or any such thing For besides that all such conceit is so condemned as wee haue shewed see the inconueniences which followes 〈◊〉 which makes it to be condemned For 1. whom it possesseth it makes them to presume of that which they haue aboue that is meete so that in confidence thereof they doe many things which they should not Which appeareth both by the example of the Corinthians of whom wee spake euen now whom the conceit of their knowledge so puffed vp that thereupon they presumed to be present at idolatrous sacrifices and to eate of things sacrificed vnto idolls and it is likewise apparant by the example of all these Heretiques which at all times haue troubled the Church For whence else did spring all their heresies but from this that they in an opinion of their own knowledge would not submit themselues vnto the iudgement of the Church but broched such vntruths as seemed vnto them to be truths 2. It makes them that they seeke not â—hat which they should haue and that they disdaine to
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
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
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
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
Namely in the Lord that is in the knowledge and in the faith of Christ Iesus rooted and built in him and stablished in the faith But what meaneth he by this that he saith So continue in the Lord So that is as hitherto ye haue done and as now ye haue bene taught by example in mine owne person renouncing all confidence in the flesh counting all mans righteousnesse by any workes whatsoeuer but losse and dung and reioycing onely in Christ Iesus so continue and perseuere in the Lord rooted and built in him and stablished in the faith do this ye beloued in the best bond of loue And let this be spoken touching the points of this generall exhortation and the meaning of the words Now let vs gather hence some notes for our further vse The first thing which I note is from the kind and louing termes wherein the Apostle writes vnto the Philippians He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus but in such a tender and louing maner as that therein he bewrays a most kind and louing affection towards them saying my brethren beloued and longed for c. And so in his second exhortation in ver 2. he prayeth Euodias and beseecheth Syntyche and likewise in his third exhortation in vers 3. he beseecheth his faithfull yoke-fellow Whence I obserue a necessarie dutie for the Minister of the Gospell which is to be so tenderly affected towards his people as that in all kind and louing maner he labour to win them vnto that which is good and to weane them from that which is euil His people should not be kept strait in his bowels but should haue a large roome in his heart so that whether he write or speake vnto them it may appeare that it is out of his loue and tender affection towards them Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians where he saith O Corinthians our mouth is open vnto you our heart is made large 2. Cor. 6.11 ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epistles instructing them to whom they wrote as in the wholesome word of truth so in all meeknesse of spirit and mildnesse of speech Rom. 12.1 as from a loue most vnfained and Christian I beseech you saith our Apostle to the Romanes brethren by the mercies of God Iam. 1.19 and in like sort in all his Epistles Iames My deare brethren let euery man be swift to heare slow to speake and slow to wrath 1. Pet. 2.11 Peter Dearely beloued I beseech you as pilgrims and stranger abstaine from fleshly lusts which fight against the soule Iohn My babes 1. Ioh. 2.1 my litle children I write vnto you that ye sin not And Iude Ye beloued Iude 17. remember the words which were spoken before of the Apostles of our Lord Iesus Christ These were their bowels of loue towards their brethren in Christ and in such bowels of loue should the Ministers of the Gospell after their example deale with their people exhorting them and admonishing them with all patience long suffering and in all loue vnto them leading them forth besides the waters of comfort which may spring vp in them into euerlasting life It may be that here some wil say O we should like this wel if the Ministers of the Gospell would do thus but some of them are so sharpe that they seeme to forget that they are Ministers of the Gospel at least they remember not this dutie Why because they are sharpe and come with a rod Is it an argument against the father of the bodie that he loues not his child because he sometimes reproues him and sometimes punisheth him with the rod Or is it no argument against the father of the bodie and shall it be an argument against such fathers as beget you in Christ Iesus through the Gospell Againe did not those holy Apostles that came in such a spirit of meeknesse as we haue heard come also somtimes with a rod The proofes are so pregnant that I thinke none will doubt of it as neither of this that their coming with a rod was in great loue Againe did not the same God that came to Eliah onely in a soft and still voice come vnto Corah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire Againe are there not in our congregations some such as had need to be wounded as well as some such as had need to be healed And if we loue both must we not bring with vs both oile and vineger Both sharpnesse and meeknesse in their due places are needfull and a wise discretion in them both is most needfull and in both the wise Minister sheweth forth the bowels of his loue Indeed the termes of loue are different when we come with a rod and when we come in the spirit of meeknesse Wil ye then that we come vnto you in these terms of loue which our Apostle here vseth of my brethren beloued and longed for Here then is also a necessary dutie for you that ye be our ioy and our crowne that so vnto the rest we may with the Apostle adde these also my ioy and my crowne Ye by receiuing the wholsome word of truth which is able to saue your soules and by bringing forth the fruites thereof in a sober righteous and godly life in this present world should be the matter of our reioycing ouer you in Christ Iesus So was the elect Ladie vnto whom Iohn wrote his second Epistle as he witnesseth saying I reioyced greatly 2. Ioh 4. that I found of thy children walking in the truth as we haue receiued a commandement of the Father So was Gaius vnto whom Iohn wrote his third Epistle as he witnesseth saying I reioyced greatly when the brethren came 3. Ioh. 3. and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then this 4. to heare that my sonnes walke in veritie So was Philemon vnto Paul as he witnesseth saying Philem. 7. We haue great ioy and consolation in thy loue because by thee the Saints are comforted And so was Timothy vnto the same Apostle the reioycing of his heart because he continued in the things which he had learned So herein should ye fulfill our ioy that ye suffer the word of the Lord to dwell in you plenteously that ye and your children walke in the truth as ye haue bene taught in Christ Iesus that your faith groweth exceedingly and that the loue of euery one of you aboundeth towards another And as thus ye should be our ioy so should ye also be our crowne Ye by your faith in Christ Iesus and by your loue towards all Saints and by your growing vp in all things into him which is your head that is Christ by the worke of our ministerie should
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
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
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
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
whiles he offereth himselfe and his grace vnto you if ye will receiue it Nay more then so sometimes he is so neare vnto the wicked that he lightens them with his holy Spirit giues them a tast of the heauenly gift Hebr. 6.4.5 of the good word of God and of the powers of the world to come But yet because the wicked some of them refuse this grace when it is offered and some of them fall away from it when they haue had a taste of it therefore is he peculiarly said to be neare vnto his children by his grace and might and prouidence and powerfull working of his holy Spirit Againe the Lord is said sometimes to be neare at hand in respect of his last coming vnto iudgement when he shall come in bodily presence in the cloudes of heauen to iudge both the quicke and the dead Iames 5.8 as where Iames saith Be patient and settle your hearts for the coming of the Lord draweth neare and likewise where the Apostle saith Hebr. 10.37 He that shall come will come and will not tarry In the first sense the Lord is at hand aswell to the wicked as the godly to giue as well to the one as to the other life and being other good graces of his Spirit In the second sense the Lord is at hand by his prouidence peculiarly to the godly to saue and defend them and to giue the Spirit of sanctification vnto them In the third sense also the Lord is at hand both to the wicked and to the godly to render vengeance in flaming fire vnto the wicked and to crowne the godly with a crowne of glorie and immortalitie in the heauens In the first sense I take it it is not here said that the Lord is aâ— hand because that could be no such speciall reason to moue the Philippians vnto mildnâ—sse and patience towards all men hauing no more comfort in it for the godly then for the wicked But whether it be meant in the second or third sense that the Lord is at hand the reason holdeth strongly that they should in patience and mildnes possesse their soules though haply their patience and mildnesse be much abused For be it that the reason why their patient mind should be knowne vnto all men though their patience be much abused be eyther this because the Lord is at hand to heare and help them when they are oppressed to saue and defend them when they are wronged or this because the Lord is at hand to giue vnto them a crowne that haue borne the crosse and to auenge them vtterly of their enemies eyther of the reasons might be sufficient motiues to perswade them to let their patienâ— minde be knowne vnto all men And whether of them to choose the rather as more agreeable to the Apostles minde I cannot peremptorily affirme Either of them may very weâ— stand with the meaning of the Apostle in this place And therefore we will see what profitable notes we may gather from either of them whereof we may make some vse for our selues First then admitting this to be the meaning of the Apostle in this place the Lord is at hand by his watchfull prouidence ouer you to heare and helpe you to saue and defend you I note that the Apostles reason to moue the Philippians vnto a patient mildenesse and gentle moderation towards all men yea though their patience and mildenes were much abused is because the Lord is at hand by his watchful prouidence ouer them to heare and help them to saue and defend them when they are abused oppressed or afflicted Whence I obserue a speciall motiue which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppressed or afflicted namely the certaine perswasion hereof that the Lord his prouidence alwayes watcheth ouer vs to behold our sufferings and our wrongs to heare vs when we call vpon him in truth to rid and saue vs from the wrongfull dealings of men and to deliuer vs in euerie needfull time of trouble If we be the Lord his inheritance we must looke for it to haue many trialls of our patience and moderation by many sufferings and wrongs Genesis 31. Iacob shall haue his vnckle Laban to deceiue him to change his wages ten times to persecute him and if the Lord forbid him not to kill him Ioseph shall haue his owne brethren to hate him Genesis 37. to conspire against him to slay him and if the Lord keepe them from killing him to sell him into a strange Land to be a bond-seruant The children of Israel shall haue a Pharao to wearie them of their liues by sore labour in clay and bricke Exodus 1. and in all worke in the field with all manner of cruell bondage to command to kill all their male children and by all cruell oppression to labour to make hauocke of them Dâ—n 3. Daniels companions shall haue some Chaldeans to deuise mischiefe against them to accuse them to the King and to get them throwne into the hot fierie furnace Daniel himselfe shall drinke of the like cuppe 6. And generally the Disciples of Christ which we are if we continue in his word Iohn 8 31.1â—.33 shall in the world haue affliction to try their faith and their patience The gold shall go through the fire ere it be purified and the wheate ere it be made fine manchet for the Lord his owne mouth shall be beaten with the flaâ—le grownd in the mill sifted and haue all the bran bowlted out of it This is the gate of the Lord and the righteous shal enter into it and this is the lot of Gods inheritance to passe through the wildernesse and through the red Sea to the promised land of Canaan And in all this what is the child of God to do Luke 21.19 Euen as our Sauior willes him by his patience he is to possesse his soule and as our Apostle here exhorteth to make his patient minde to be knowne vnto all men O but in such causes of impatiencie how should a man be patient when open foes maligne him fained friends abuse him and troubles hedge him in on euery side when no man beares with him no man yeelds to him but the more he yeelds and beares with others the more he is abused and wronged by others what should perswade him to moderation and mildenes to gentlenes and patience Do we aske what Do we know that the Lord his prouidence watcheth ouer vs alway Do we know that he will not leaue vs not forsake vs nor deliuer vs into the will of our enemies Do we know that all the haires four head are numbred and that not one of them shall fall to the ground without our heauenly Fathers will Here then is or should be enough to perswade vs to be patient and moderate whensoeuer we are abused afflicted or oppressed the Lord is at hand The Lord the Lord strong mercifull and gracious slow
commendeth this carefulnes in Timothy towards the Philippians who faithfully cared for their matters Philip. 2.20 in Epaphras towards the Colossians who in his prayers was always careful for them Col. 4.12 2. Cor. 7.11 and in the Corinthians in whom their godly sorrow had wrought great care And generally this care is so necessarily requisite in the Prince for his people in the Pastor for his flocke in the housholder for his houshold and in euery man for himselfe that either he must be thus carefull faithfully to do the dâ—ties of his calling whatsoeuer it be and to leaue the successe of his labours whatsoeuer vnto the Lord or else he cannot be godly Another carefulnesse there is neither simply good nor simply euill but mixt of both namely when we are carefull to do the duties of our calling and withall trouble our selues too much about the euent of things which we should leaue wholly to the Lord. And this carefulnes is good so farre as it makes vs carefull to do the duties of our calling But in that hereby we trouble our selues too much about the euent of our labours and successe of our businesse it is euill For this is to be left vnto the Lord according to that of the Prophet Psal 37.5 Commit thy way vnto the Lord and trust in him and he shall bring it to passe We are to do that we ought by the dutie of our place and calling and the Lord he must giue the increase the blessing and the euent and we must pray and wait for it from him Otherwise howsoeuer our carefulnesse be about that we ought yet is it euill because it is more employed thereabout then it ought A third carefulnes there is which is worldly and ariseth of distrust in God which is when men are too too much carefull of the things of this life and of the euent of the things they haue to deale withall as that the thought thereof troubleth them day and night causeth their sleepe to depart from their eyes and euen eateth them vp aliue This is the carefulnesse which the Apostle here forbiddeth not the first nor the second but so much as it is linked in with this last about the euent of things So that as I said before we may not in any wise so trouble our selues with turmoyling thoughts and cares for the things of this life or the euent of any thing we haue to deale withall as if we durst not depend vpon God or the faithfulnes of any man vnlesse our owne cares also be continually employed about them This also our blessed Sauiour forbiddeth Mat. 6.25 where he saith Be not carefull for your life what ye shall eate or what ye shall drinke nor yet for your bodie what ye shall put on 1. Pet. 5.7 And the Apostle Peter likewise where he saith Cast all your care on him Psal 55.22 And the Prophet also where he saith Cast thy burden or thy care vpon the Lord and he shall nourish thee As if the Prophet and the Apostle should haue said Be ye nothing carefull but if there be any thing that troubles you any thing which may cause you to care cast it off your selfe and cast it vpon the Lord. Which carefulnesse if it were onely thus forbidden by the holy Ghost it should be sufficient either for the not entertaining or for the dislodging of such a guest being entertained But besides that it is forbidden there are many other reasons also why this ouermuch carefulnes should vtterly be abandoned from among the sonnes of God For first whence ariseth this euill among the sonnes of men of ouermuch carking and caring for the things of this life Is it not from our ignorance or distrust of Gods prouidence and care ouer vs Yes surely either we know not that he can and will or else we doubt whether he can and will prouide for vs and ours when age or pouertie or sicknesse or famine or imprisonment or banishment or the like shall befall vs. And therefore we scratch and scrape together all that euer we can lest when either some of those things shall surprise vs or the charge of family and children shall grow vpon vs we should perish in the needfull time of trouble And hereupon it is that our blessed Sauiour sets vs vnto the fowles of the heauen that by them we may be taught in the prouidence and care of God ouer vs. Behold saith he the fowles of the heauen Mat. 6.26 for they sow not neither reape nor carrie into the barnes yet your heauenly Father feedeth them Are not ye much better then they As if he should haue said Gods prouidence and care watcheth ouer the fowles of the heauen to feed them which yet are far meaner and baser creatures then your selues how should ye then seeing this either not know or doubt of Gods prouidence care ouer you They sow not nor reape nor carrie into the barnes and yet God feedeth them how should ye then seeing this when ye haue plowed and sowen commit the rest vnto the Lord and without farther carking or caring to trust surely that he will feed you Thus we see how our blessed Sauiour to beate downe our immoderate carefulnes instructeth vs in Gods prouidence ouer vs and thereby sheweth plainly that the root whence this vnmeasurable carefulnes springeth is ignorance or distrust in Gods prouidence ouer vs. Secondly to what vse or profite is our ouermuch carking and caring for the things of this life Is it not in vain and to no vse at all The Prophet tels vs so where he saith Psal 127.2 It is in vaine for you to rise vp early and to lie downe late and to eate the bread of carefulnes as if he should haue said Early rising to worke and labor going late to bed from worke all the care that we can take is in vaine and to no purpose except the Lord giue a blessing vnto it To which purpose also is that of our blessed Sauiour where he saith Which of you by taking care Mat. 6.27 is able to adde one cubite vnto his stature as if he should haue said As it is in vaine for him that is of a low stature to trouble his thoughts about the adding of any thing vnto his stature because when he hath takeÌ„ as much care that way as he can yet he cannot adde one cubit or one hand breadth or one inch vnto his stature so is it in vain for any man to vex himself trouble his thoughts about the gathering of riches or the euent of his labours because when he hath taken as much care as he can yet not by his care are his riches increased but by the Lord his blessing who maketh poore and maketh rich 1. Sam. 2.7 nor by his care doth his corne grow his ships returne from farre countries or his labours prosper in any thing but by the Lord onely who giueth increase and a blessing vnto euery
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
shall be turned into hell Psal 9.17 and all the people that forget God Now who forget God if not they that do not thinke on and do the things that they haue learned and receiued and heard and seene in Gods Ministers Nay it cannot be that the God of peace should be with them that so neglect the things that belong to their peace For them that honor him he will honour 1. Sam. 2.30 and they that despise him shall be despised Ioyne light and darkenesse Christ and Belial and then let the God of peace be with them that neglect the things that belong vnto their peace And yet how many are there that will not come to learne receiue and heare of vs the things that belong vnto their peace how many that neuer thinke on or do the things that they haue learned and receiued and heard of vs the things that are true honest c. The absence of some for the most part from these our holie meetings and the dissolute negligence of others which being present are as if they were absent giue too too plaine testimonie to the truth of that I say O would we haue the God of peace to be with vs who is so desperately wicked that would not Here we see how we may haue the God of peace to be with vs namely if we thinke on and do those things which we haue learned and receiued heard of our teachers in Christ Iesus But if eyther we shall oppose our selues vnto those things as some do or neglect to thinke on and do those things as too many do or absent our selues from the hearing and learning and receiuing of those things as others do how shall the God of peace be with vs Nay he shall set himselfe against vs and in stead of peace with him and in our owne soules he shall arme himselfe against vs and send trouble into our soules Let vs therefore thinke on and do whatsoeuer things are true c. euen whatsoeuer good things we haue learned and receiued and heard and seene in our Ministers and Teachers and let vs take heed how either we oppose our selues vnto them or neglect to thinke on and do them or absent our selues from the hearing of them If we do the God of peace shall be with vs to giue vs his peace but if not he will set himselfe against vs and howsoeuer for a time we sleep securely yet shall he make vs at warre against our selues Thus farre of this exhortation and the reasons hereof Now reioyce I also c. After those sundrie exhortations vnto the Philippians in the former part of this Chapter whereof hitherto we haue spoken now followeth the latter part of the Chapter wherein he giueth thankes vnto the Philippians for that bountifull liberalitie which they sent vnto him lying at Rome in prison by the hands of Epaphroditus their minister therewith to supply such things as he lacked First therefore he signifieth his reioycing for their great care for him shewed by the things which they sent him by their minister vers 10. Secondly he signifieth his reioying to be not so much for the gift they sent him as for the fruite which thence redounded vnto them from ver 11. to 18. Thirdly he commendeth their liberalitie and wisheth the recompence thereof into their bosome vers 18 19. These be the generall points First then he signifieth I say his reioycing for their great care for him when he saith Now reioyce I c. In that he saith I reioyce greatly he signifieth the greatnesse of his reioycing that he was almost rauished with ioy for their care for him In that he saith I reioyce greatly in the Lord he signifieth that his ioy was not carnall or conceiued vpon the greatnesse of the gift but that the Lord by his Spirit had enlarged their hearts and wrought in them such a Christian care In that he saith that now at the last they were reuiued again to care for him he implieth that their care had for some time slacked towards him The word here vsed is borrowed from trees which seeming in Winter to be dead and withered in the Spring grow greene againe and hath in it this similitude that as the trees which in Winter seemed to be withered flourish againe in the Spring so their care which for a time languished and decayed now againe reuiued In that lastly he saith that they had bene carefull c. he excuseth the slacknesse of their care for him as not proceeding from want of will but from want of oportunitie to send that which they desired In these words then I note these three branches first the Apostles reioycing for their care for him secondly the Philippians slacknesse for some time to care for him thirdly the Apostles excuse of their slacknes to care for him This is the meaning of these words and these be the branches therein contained Now let vs see what obseruations we may gather hence whereof to make some vse for our selues First then here I note the Apostles great thankfulnes vnto the Philippians for their great care of him whereof he giueth them to wit when he saith that he reioyceth greatly for their care for him Whence I obserue this lesson for all Christians that it becometh them to be thankfull for benefits receiued and to shew forth their thankfulnes in word and in deed vnto those of whom they haue receiued them I speake not of thankfulnes vnto God but of thankfulnes vnto men so beseeming all men as that otherwise almost they forget to be men Gen. 23.12 When Ephron the Hittite would haue giuen vnto Abraham his field in Machpelah to burie his dead there how did Abraham bow vnto him and thanke him When Boaz gaue leaue vnto Ruth to gleane in the field Ruth 2. how thankfull vnto him were both Naomi and Ruth To omit others our Apostle what thankes giueth he vnto Priscilla and Aquila for their constant cleauing vnto him Rom. 16.4 Gal. 4.15 How thankfully doth he remember the Galatians sometimes exceeding great loue and kindnesse towards him Philem. 5. And how thankfully doth he remember Philemont loue towards all Saints Generally that of the Prophet is true euen in this Psal 33.1 that it becometh well the iust to be thankfull as vnto the Lord for his mercies so vnto man for such benefits as they haue receiued of man For thus both he that receiueth shall do that which might be expected and he that giueth shall haue that wherewith he will be satisfied Let this then teach vs to beware of vnthankfulnes He that rewardeth euill for good Pro. 17.13 euill shall not depart from his house And what else doth he that repayes good turnes with vnthankfulnes Let vnkind Laban be vnthankfull vnto Iacob if he will and churlish Nabal vnto Dauid but let it be farre from the faithfull to be vnthankful Our Apostle sorts vnthankfull men with the worst men that be 2.
Tim. 3.2.3 as selfe-louers couetous boasters proud cursed speakers men disobedient to parents vnholy without naturall affection truce breakers c. And yet how many are there that would be loth to be reckoned among the worst which are as vnthankfull as the most Whose fault soeuer it be it is a foule fault and one that includes all Let vs beware of it and let our thankful mind be knowne to all that any way deserue well of vs. Secondly in that the Apostle saith that he reioyced in the Lord greatly for their care for him I note that the Apostles reioycing was not so much for the bountifulnes of their gift but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him Whence I obserue this lesson for vs that when any do relieue vs being in prison pouertie need sicknesse or any other aduersitie we are not so much to reioyce in the gift by which we are relieued but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants and a Christian care to supply our wants Thankfulnes vnto them is beseeming and requisite as before we heard but our speciall care should be to lift vp our eyes vnto the Lord and to reioyce in him For he it is that openeth the bowels of compassion toucheth with a tender commiseration of their poore and needie distressed brethren the hearts of them that are enriched with greater sufficiencie And therefore our Apostle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus so for their loue towards all Saints Col. 1.3.4 We giue thankes to God euen the Father of our Lord Iesus Christ saith the Apostle in the next Epistle since we heard of your faith in Christ Iesus and of your loue towards all Saints And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God 2. Cor. 9.11 God being therefore to be blessed because he openeth the Saints hearts to relieue the necessities of the poore Saints First therefore let me beseech you beloued euen in the bowels of Christ Iesus to giue your poore and distressed brethren cause to reioyce in the Lord greatly for your care ouer them A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore and we are all of vs to reioyce in the Lord greatly for it that he put into their mind such an holy care Put ye now on tender mercie and compassion and let your care likewise be shewed this way by a chearfull giuing towards the reliefe of your poore brethren so much as shal be thought meete for you that the backes and bellies of your poore brethren may blesse you and reioyce in the Lord for you If ye shall find in your selues a willing chearfulnesse this way know that it is the Lord that hath opened your hearts stirred vp the bowels of compassion within you and looke whatsoeuer he giues the Lord shal recompence it into his bosome Prou. 19.17 For so it is written He that hath mercie on the poore lendeth to the Lord and he will recompence him that which he hath giuen But if ye shall grudge to set forward so good a worke and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts and shut vp all bowels of compassion within you and as now the poore crie and ye heare not so the day shall come wherein ye shall crie 21.13 and not be heard For so it is written He that stoppeth his eares at the crying of the poore he shall also crie and not be heard As euery man therfore hath receiued so let him giue and that chearfully 2. Cor. 9.7 For God loueth a chearfull giuer So shall the loines of the poore blesse you so shall they reioyce in the Lord greatly for you and so shall the Lord make all his graces to abound towards you Secondly let me exhort them of the poorer sort to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them It is too too commonly seene in many of you that as ye want the wealth of the world so ye want also the grace of God Ye sit and beg almes and reliefe If ye haue it not ye murmure and grudge oftentimes ye banne and curse if ye haue it some of you take it and go your wayes and there is an end others of you say some formal words from the teeth forward but who is he or where is he that hauing receiued reliefe lifteth vp his eyes vnto the Lord and reioyceth in him for that it hath pleased him to worke in their brethren such a Christian care ouer them Who is he or where is he that being sent away without reliefe lifteth vp his eyes vnto the Lord and prayeth vnto him that it will please him to increase their brethrens care ouer them and to giue them bowels of compassion towards them without murmuring or grudging at them Thus should ye do and then surely the hearts of many that are yet hardened would be opened towards you Learne therefore as to be thankfull towards your brethren for their care ouer you so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you Learne to thinke on him to blesse him to reioyce in him more then any great many of you do Looke not onely to the reliefe which ye receiue but looke vnto the Lord whose worke it is to incline mens hearts to relieue you Thus shall he be well pleased and thus shall he incline men more and more to relieue you LECTVRE LXXXVIII PHILIP 4. Verse 10. Now I reioyce in the Lord greatly that now at the last ye are reuiued againe to care for me wherein notwithstanding ye were carefull but ye lacked oportunitie THe next thing which I noted in these words was the Philippians slacknesse to care for some time for the Apostle For in that he saith I reioyce c. that now at last ye are reuiued c. he implieth that their care had for some time slacked towards him the word here vsed being borrowed from trees which seeming in Winter to be dead flourish againe in the Spring and hauing in it this similitude that as trees which in Winter seeme to be dead and withered flourish and grow greene againe in the Spring so their care which for a time languished and decayed now againe reuiued and quickened in them Whence I obserue this lesson for our learning that euen in the faithfull and dearest children of God loue and charitie and other good graces of Gods Spirit are not alwayes alike orient and eminent not alwayes alike manifest and apparent but sometimes they languish and decay and are as if they were not Gen
of Vines Who saith the Apostle planteth a vineyard and eateth not of the fruit thereof How much more should they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours Thirdly by an argument taken from them that are occupied about cattell Who saith the Apostle feedeth a flocke and eateth not of the milke of the flocke How much more should they that feede the Lord his flocke with the sincere milke of the word be fed by them with temporall food Fourthly by an argument taken from the testimonie of Moses where he saith 9. Thou shalt not muzzell the mouth of the oxe that treadeth out the corne for that was the fashion in Palestina how much lesse should their mouth be muzled maintenance be denied them that labour in the Lord his husbandrie Fiftly by comparing spirituall things with temporall things 11. If saith he we haue sowen vnto you spirituall things is it a great thing if we reape your carnall things that is things necessarie for the maintenance of this life Sixtly by an argument taken from the allowance of the Priests of the old Law 13. Do ye not know saith the Apostle that they which minister about the holie things 14. eate of the things of the Temple and they which waite at the Altar are partakers of the Altar so also hath the Lord ordained that they which preach the Gospell should liue of the Gospell Thus ye see a large proofe of this point in that one place by many arguments Many other places there are pregnant also to this purpose Galat. 6.6 as when it is said Let him that is taught in the word mâ—ke him that hath taught him partaker of all his goods as also where it is said 1. Tim. 5.17 The Elders that rule well are worthy of double honour especially they which labour in the word and doctrine by which terme of double honour many do vnderstand reuerence and things necessarie for the maintenance of this life The point is so cleare that to doubt of it is to doubt of the truth of the Scriptures which in so many places giue so euident testimony thereunto Which may serue to admonish many of vs of a necessarie duty wherein we vse great slacknes Some of vs can be very well content neither to be taught in the word not to giue any maintenance to the Preachers of the word And these are men altogether senslesse without all feeling of God or godlines in whose hearts the day-starre of righteousnes hath not yet risen that they should know or thirst after the things that belong vnto their peace Others of vs could be better content a great deale to giue something to stay the Ministery of the word that so we might continue in our ignorance and sleepe in our sinnes then to haue the word preached vnto vs. And these are men not sicke but dead in sinne desperately wicked and vnto euery good worke reprobate Others of vs can be content to hearken to them that labour in the word and doctrine and that they should preach often but care not how little to heare of allowance toward their maintenance If they speake of the Ministers duty of the assiduitie and diligence which they ought to vse of the necessitie that lieth vpon them to preach the Gospel of the woe that is vnto them if they do not preach the Gospel we like them well and commend them much But if they speake of their owne maintenance of their allowance due on our parts vnto them what say we then Then forsooth they tell their owne tales they preach for themselues Math. 10.8 Nay we can dispute very wel against them out of the Scriptures in this point and tell them that freely they haue receiued and freely they must giue 2. Thess 3.8 and that Paul laboured with his owne hands because he would not be chargeable to them whom he taught But see how herein we deceiue our selues He that saith Freely ye haue receiued freely giue doth he not immediately after say that the workeman is worthie of his meate What then doth our blessed Sauiour crosse himselfe God forbid And yet either we must say so or else that the former words make nothing against the maintenance of Ministers especially the latter words being both so plaine in themselues and likewise alledged by the Apostle for the Ministers maintenance 1. Tim 5.18 For the meaning then of those words first I say that they are to be vnderstood of working miracles which gift as the Lord freely bestowed on his Apostles and Disciples for a time for the better gaining of men vnto the faith so he would haue them freely shewed forth vpon men that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprousie so whatsoeuer sickenesse they should heale whatsoeuer miracles they should worke they should not be wrought to take any thing for it Secondly if any man shall contend that the words are to be vnderstood of the Lords worke generally that as freely they haue receiued the grace so freely they do the worke then I expound the words by that of the Apostle Peter that they are to feede the flocke of God which dependeth on them 1. Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie minde Surely it is no way the meaning of those words that they that labour in that holy worke should be debarred of wages for their labour Neither doth the example of the Apostle labouring with his owne hands at all make against the maintenance of the Ministerie by the Church First he professeth that he wrought with his hands not for that he ought so to do for he proueth that they ought to haue ministred vnto him but that they might haue no exception against him Secondly the example of the Apostle herein is no way to presse vs for that he needed not as we to attend vnto reading but being immediately taught of God and furnished with all knowledge in the third heauen he was able at all times to teach the way of God perfectly though he wrought with labour and trauell night and day But we cannot intend manuarie matters and do the duties of our calling Our duty is to attend vnto reading to exhortation 1. Tim. 4.13 and to doctrine and the Church is to minister vnto vs necessary maintenance How cunningly therefore soeuer we thinke we can dispute against the maintenance of the Minister by the Church yet do we but deceiue our selues therein This is true generally that whatsoeuer we say or dispute we will giue as little to his maintenance as may be we will withhold from him as much as we can we thinke that wel gotten that is saued from them and we thinke euerie little too much that they haue Beloued I haue no cause but to perswade my selfe better things of many of you Onely
the profit of his people that they may be saued euen for the gaining of them in the faith and knowledge of Christ Iesus To which purpose also is that of the Apostle Peter Feede the flocke of God which dependeth on you 1 Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie mind But as our Apostle saith to the Corinthians 1 Cor. 4.15 Though ye haue ten thousand instructers in Christ yet haue ye not many fathers so may it now be said though many Churches and many congregations haue many Ministers and teachers yet haue they not many so fatherly affected as seeke not their owne profit but their profit that they may be saued If we should looke into the Popish Clergie it would easily appeare by their practise what it is they seeke and desire For to what end are their trentals diriges masses buls pardons and such other their trash but for that they desire gifts and seeke after their owne profit It were to be wished that they onely were such and that there were no such amongst vs. But what shall we say of them that so they may get in care not how they come in in at the window or downe at the house top that sticke not at these matters of simonie and corruption but swallow them downe greedily that take the fourth fifth seuenth tenth twentieth part of the liuing and leaue the rest vnto the Patron that flie to Tarsus when they should go to Niniueh and rather reside any where then where they should that heape liuing vpon liuing and dignitie vpon dignitie and come either at none or but at some one of them that feede themselues and fleece their flocks but do not labour with them in the word that keepe no proportion concerning the matter of giuing and receiuing but reape as many carnal things as they can and sow either none or as few spirituall things as they can Do not these seeke their owne profit more then the profit of the people that they may be saued Are not these of those that seeke their owne and not that which is Iesus Christs If they could say any thing for themselues it is all well surely I cannot say any thing for them I wish that they who by their place may and ought to looke to the reforming of these things would in an holy care looke vnto them and as much as in them is reforme them Worke there will be for hardly will these things be reformed Now as there are many in the Ministerie that neither are nor wil easily be perswaded to be so fatherly affected towards their people as to seeke them and not theirs or more then theirs so beloued are there many among you that heare vs and vnto whom we are sent that will hardly be perswaded of any of vs that we seeke not yours but you that we seeke not our owne profit but yours that you may be saued Nay if we tell you that it is not your worldly commodities that we so much seeke after that it is not your carnall things that we so much desire but that the principall thing that we long after euen from our very heart roote is your godly growth in the faith and knowledge of Christ and your saluation in the day of Christ what do ye commonly twit vs withall namely this that we shall long tell you thus before you will beleeue vs. And this is one great cause in my iudgement why oftentimes we labour all night and catch nought why we spend our strength in vaine and for nothing amongst you euen your hard perswasion of vs as wanting all such fatherly affection towards you But as the fault is great of such in the Ministery as want such affection towards you so is your fault also great to thinke that none in the Ministerie are so affected towards you Where therefore their presence their diligence their watchfulnesse their care ouer you giue you no other cause there perswade your selues the best of your Ministers and Teachers Yea perswade your selues of this that they seeke not yours but you that they seeke not their owne profit but yours that ye may be saued that they desire not a gift but the fruite which may further your reckoning The third thing which I note is that the Apostle saith that the fruite of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Iesus Whence I obserue a notable commendation of charitablenesse towards the poore afflicted and distressed and generally of good workes The commendation is this that looke what we giue vnto the poore and afflicted members of Christ Iesus looke generally what good we do that shall as it were be reckoned vpon our head in that day when we shall giue our accounts what we haue done in the flesh whether it be good or euill For imagine that it were with God as it is with man and that he had a booke wherein were noted as our debts so our payments in the day when the account shall be made whatsoeuer charitable worke we haue done vnto any of Gods Saints shall be reckoned vnto vs for good payment and the moe we haue done the more shall our reckoning be furthered nay the good workes that here we haue done they shall then be recompenced with eternall glory in the heauens Prou. 19.17 He that hath mercie on the poore saith Salomon lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Mat. 10.42 Whosoeuer saith our blessed Sauiour shall giue vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall not lose his reward And in the last day Come shall he say ye blessed of my Father Mat. 25.34.35 inherit ye the kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue me meate c. The reason of such recompence of reward is because Christ reckoneth it as done vnto himselfe whatsoeuer is done vnto his members here on earth If they be persecuted he is persecuted as that his voyce from heauen shewed when he cryed Act. 9.4 Saul Saul why persecutest thou me when not he but his Disciples were persecuted And againe if they be relieued he is relieued as that place of Mathew sheweth Mat 25.40 where he saith Verily I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Now shall any good be done vnto Christ the euerlasting Sonne of the Father and shall the reward bee lesse then euerlasting glory in the heauens What shall we say then Is saluation in the heauens the reward of our workes yea it is so Is it a reward due vnto our workes Yea it is so Is it a reward due vnto our workes vpon the merit of our workes No in no sort
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
we haue and to be free from all suspicion of vngodly desires and vnlawfull attempts to increase that we haue as not content with that we haue so let vs follow our Apostle and as he hauing that which supplied his wants said I haue plentie and I am filled so whatsoeuer be our store if we haue but foode and raiment let vs thinke and say that we haue plenty and that we are filled The third thing which I note is the acceptablenesse of the Philippians gift vnto God Which the Apostle signifieth by a speech borrowed from sacrifices the odour wherof smelleth sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel they are as sweete smelling sacrifices wherewith the Lord is well pleased It is said that Noah after the deluge Built an altar vnto the Lord Gen. 8.20.21 and tooke of euery cleane beast and of euery cleane fowle and offered burnt offerings vpon the altar and it is added that the Lord smelled a sauour of rest that is he accepted his sacrifice and was so well pleased that he ceassed from his wrath So in the mentioning of many sacrifices in Leuiticus it is often thus added It is a burnt offering an oblation made by fire for a sweete sauour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice and sweete smelling odours euidently sheweth thereby how acceptable and pleasant they are vnto God Such a sacrifice Obadiah offered vp vnto the Lord 1. Reg. 18.4 when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel and fed them with bread and water Such a sacrifice Ebedmelech offered vp vnto the Lord Ier. 38.13 when he got Ieremiah the Lord his Prophet out of prison where he was cast into the dungeon and dead almost with hunger Such a sacrifice the house of Onesiphorus offered vnto the Lord 2. Tim. 1.16 when he sought out our Apostle diligently and found him and often refreshed him and was not ashamed of his chaine These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours and sacrifices acceptable and pleasant vnto God Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem And with such sacrifices whensoeuer they are offered God is well pleased as witnesseth the Apostle where he exhorteth to such sacrifice To do good Heb. 13.16 saith he and to distribute forget not for with such sacrifice God is well pleased Yea he keepeth the good deeds of a man as the apple of his eye and the almes of a man is as a thing sealed vp before him Yea looke whatsoeuer good he doth vnto the poore Eccl. 17.20 the Lord shall recompence it him againe into his owne bosome Prou. 19.17 For the day shall come wherein it shall be said vnto such workers of charitie Mat. 25.34 Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. Here then first learne what the Christian sacrifice is wherewithal God is well pleased The sacrifices of the old Law they are now abolished and done away euen since our blessed Sauiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God Other incenses and sacrifices which now in many places are offered and sacrificed vnto idols and images they are an abhomination vnto the Lord. It is not perfumes in temples burning of incense vnto Saints sacrificing vnto stocks and stones or hoasts vpon the altars that are acceptable and pleasing vnto God Nay he that doth these things is as if he cut off a dogs necke as if he offered swines bloud as if he blessed an idoll nay he is an idolater and he is an abomination vnto the Lord. If we will be sacrificing the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him must be the offering of the calues of our lips euen the sacrifice of praise thanksgiuing for such his louing mercies as he hath vouchsafed vnto vs or else the offering of our selues a liuing sacrifice holy acceptable vnto God which is our reasonable seruing of God or else the offering of our goods in a charitable deuotion to the poore afflicted members of Christ Iesus These sacrifices are commended vnto vs by the Apostles of Christ Iesus Heb. 13.15 the first where it is said Let vs by Iesus offer the sacrifice of praise alwaies vnto God that is the fruite of our lippes which confesse his name Rom. 12.1 the second where it is said I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God Heb. 13.16 the third where it is said To do good and to distribute forget not for with such sacrifice God is well pleased And these are the alone sacrifice left vnto Christians to offer which are acceptable and pleasant vnto God Secondly let vs hence learne to striue euery man to go one before another in doing good vnto all the afflicted members of Christ Iesus It is a sacrifice acceptable and pleasant vnto God witnesse the Apostle here It is more accepted with God then all burnt offerings and sacrifice witnesse the Prophet Hos 6.7 It shall further their reckoning in the day of Christ Iesus witnesse the Apostle in the words before It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus witnesse our blessed Sauiour Mat. 25. Gal. 6.10 Let vs therefore as the Apostle exhorteth While we haue time do good vnto all men but specially vnto them which are of the household of faith Let vs as Daniel counselled Nebuchadnezzar Dan. 4.24 Breake off our sinnes by righteousnesse and our iniquities by mercies towards the poore Let vs as Salomon willeth Prou. 3.3 Binde mercie and truth vpon our neckes and write them vpon the tables of our hearts Let all hard-heartednes be farre from vs and let the bowels of compassion be kindled within vs so often as we behold the distressed members of Christ Iesus The law commandeth mercifulnes and compassion euen vnto the poore beasts How much more should we that are members one of another we that are members of the mystical body of Christ Iesus deale mercifully one with another and be feruent in charity one towards another Beloued let vs consider our selues and prouoke one another vnto euery good worke He that hath bene slacke let him be no more slacke and he that hath bene forward this way let him be forward still The day approcheth
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
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