God forgotten to be gracious and will he shut vp his louing kindnesse in displeasure And againe Lord why abhorrest thou my soule and hidest thy face frome mee Lord where are thy old louing kindnesses thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me and the feare of thee hath vndone mee His reall continuance ye see seemeth to be cut off and himselfe to be separated from the Lord but by his gronings and cries it appeareth that his holy desire still remained Pauls care likewise was interrupted and his reall continuance remitted when hee was so exalted through the abundance of reuelations 2 Cor. 12.7 that there was giuen vnto him a pricke in the flesh euen the messenger of Satan to buffet him yet in that he then besought the Lord thrise that that messenger of Satan might depart from him 8. it appeareth that this his holy desire still remained And this holy desire of perseuering is it which the Lord accepteth and then is he said to giue vs this grace of perseuerance when hee giueth vs a perpetuall will and desire of perseuering in that grace wherein wee stand howsoeuer the very act of perseuering by sinne tentation or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children Here then is a notable comfort for the broken and contrite heart for the humbled and afflicted soule For tell me ô thou distressed soule hath the spirit sometimes witnessed vnto thy spirit that thou wast the childe of God Hath the loue of God sometimes beene so shed abroad in thine heart that thou hast verily perswaded thy selfe of the loue of God towards thee Hast thou sometimes beene delighted in the law of thy God and felt the sweet comforts of God in Christ Iesus in thy soule Why then is now thy soule so heauy and why is it so disquieted within thee Why doe thoughts arise in thy heart and why doth the sleepe depart from thine eyes O waite vpon the Lord and put thy trust in him for hee that hath begun a good worke in thee will performe it vntill the day of Christ Iesus He hath said it by his holy Apostle and shall he not doe it The strength of Israel will not lie 1 Sam. 15.29 nor repent for he is not a man that he should repent He hath begun a good worke in thee euen of his loue and his mercy towards thee and as himselfe so his loue is vnchangeable so that whom hee loueth once he loueth vnto the end O but therefore thou art troubled because he doth not seem to continue his louing kindnes towards thee Thou feelest not that ioy in the Holy Ghost that comfort in Gods loue which thou wast wont to finde thou art euen dead vnto the life of God Well did not Dauid cry out Lord where are thy old louing kindnesses where are thy former mercies Did he not pray restore me to the ioy of thy saluation and renue a right spirit within me And againe O quicken mee according to thy word quicken me according to thy louing kindnesse So that thou seest there hath no tentation taken thee but such as appertaineth to man euen such as haue ouertaken men after Gods owne heart But tell me doth it not greeue thee that thou doest not feele that assurance that comfort that ioy that thou wast wont to finde in thy God through Iesus Christ Doest thou not desire and long to feele that assurance comfort ioy that thou wast wont to finde in thy soule O yes it is thy doubtings that trouble thee and comfort which thou longest for Well then good enough It is a broken and contrite heart that greeueth at his sinnes Psal 51.17 that greeueth at his wants that the Lord loueth and a troubled spirit troubled at the cogitation of his slips and imperfections is a sacrifice acceptable vnto him And againe this holy desire of any grace is the grace it selfe A desire of comfort is a great part of comfort and a desire of perseuering is a chiefe part of perseuerance and hee that desireth any grace of God tending to saluation shall surely haue it For so Christ hath promised saying I will giue to him that is a thirst of the well of the water of life freely Apoc. 21.6 which is the same with that in the Prophet where it is said Ho euery one that thirsteth come yee to the waters Esay 55.1 and yee that haue no siluer come buy and eat come I say buy wine and milke without siluer and without money Comfort then your selues be of good comfort in the Lord all yee that thirst after and desire the things that belong vnto your peace Let not your sinnes or your wants and imperfections too much cast you downe or dismay you What if he will haue you to saile by hell to heauen He that continueth this holy desire in you will not suffer his mercies vtterly to faile from you for euer Heauinesse may endure for a night for a short season but ioy commeth in the morning after a while heauinesse is turned into ioy and sackcloth into the garment of gladnes Where he hath begun he will make an end and scattering this cloud he will shew vnto thee the light of his holy countenance In the meane time let that holy desire which is in thee be a pledge of his loue vnto thee and assure thy selfe he shall fulfill all thy hearts desire and restore thee to thy wonted ioyes againe LECTVRE VI. PHILIP 1. Vers 7. As it becommeth me so to iudge of you all because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace THe second thing which heere I note is that God and God only had begunne that good worke of embracing the Gospell in them would as the Apostle was perswaded performe it vnto the end For once it plaine that the Apostle meaneth that God had begunne this worke in them and would performe it vnto the end and in that he saith not I am perswaded that God but that hee which hath begun c he plainely implieth that God only begunne that good worke in them and would performe it vnto the end For if any other but he onely had intermedled therein how should the Philippians haue plainely vnderstood the Apostle to speake of God when he said that he c. He if any other had had any hand heerein might aswell be vnderstood of that other as of God Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell and indeed of euery good worke in vs is only from God And to this the writings of the holy Ghost euery where agree The Apostle speaking in generall saith what hast thou that thou hast not receiued 1 Cor 4 7. no gift no grace no good at all but we receiue it from God
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble and
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
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
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
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
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
the one a contemplatiue and knowing knowledge .i. such a knowledge as whereby we know that Christ is the onely begotten sonne of God that he was sent into the world to saue sinners that he was crucified that he died that he was buried that he was declared mightily to be the sonne of God by his resurrection from the dead that he was highly exalted and had a name giuen him aboue euery name c and whatsoeuer else the scriptures of God doe storie of him Such a knowledge of Christ was that which the Samaritans had by the saying of the woman which testified of him saying Ioh. 4.39 he hath told me all that euer I did and such a knowledge the Physitian hath of his physicke and the vertue thereof by relation of others and by reading in his bookes The other knowledge of Christ is an experimentall and feeling knowledge of Christ whereby we feele know in our own soules that he is such a one as the scriptures describe him to be that he is made of God vnto vs wisdome and righteousnesse sanctification and redemption that he died for our sinnes and rose againe for our iustification Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselues 42. and so knew that this was indeede the Christ the Sauiour of the world and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies and heard it with her eares and such a knowledge the Physitian hath of his physicke and of the vertue thereof when he hath had experience of it in himselfe Now when the question is here asked whether Paul did not know Christ because he saith that I may know Christ we must vnderstand that the Apostle doth not here speake of the former sort of the knowledge of Christ for it is out of all question that he that had preached Christ among the Gentiles so many yeares that had planted so many Churches in the faith of Christ knew whatsoeuer the scriptures of God did witnesse of Christ But the Apostle here speaketh of that experimentall and feeling knowledge of Christ whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then Had not the Apostle this experimentall and feeling knowledge of Christ It is not to be doubted but that this holy and elect vessell of God had this same feeling knowledge of Christ Iesus How then would he be found hauing the righteousnesse of Christ which is through faith that he might know Christ It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ He would be found righteous with the righteousnesse which is of God through faith that he may daily grow vp with all godly increasing in this feeling knowledge of Christ Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after and that is that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome and knowledge and saluation that are hid in him for them for this is the sauing knowledge of Christ to know him not onely to be a Sauiour but to be our Sauiour Many there are that know Christ to be the sonne of God to be the Sauiour of the world to haue payed the price of mans sinnes by his one oblation of himselfe and to be hee that is appointed iudge both of the quicke and dead in that day Many there are that can and do speake of his praises in the great congregation that preach vnto others the infinite treasures of wisdome knowledge and saluation that are hid in him that talke of his saluation from day to day that speake as if they had all knowledge and vnderstanding and knew Christ as well as the best Many I say such there are and I wish that the number of them were far greater then it is But yet here is not all that knowledge of Christ that we should long and thirst after For thus farre many come whose knowledge is nothing else but the increasing of their iudgment and condemnation as the Apostle plainely witnesseth where he saith Heb. 6.4 5 6. that it is impossible for them which were once lightened and had tasted of the heauenly gift c and likewise the Apostle Peter where he saith that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ be yet againe tangled therein and ouercome their latter end is worse then the beginning By both which places it is plaine that men may haue a good measure of the knowledge of Christ whose end notwithstanding is death and damnation We must therefore long and thirst after a farther knowledge of Christ This is the sauing knowledge of Christ Iesus that we know that wee are the sonnes of God that he died for our sinnes and rose againe for our iustification that he is made of God vnto vs wisdome and righteousnesse and sanctification and redemption that he is the reconciliation for our sinnes that he sitteth at the right hand of God to make request for vs that an inheritance immortall and vndefiled and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him as that by our owne experience in our soules we finde in our selues the fruits of his sufferings the comforts of his promises the riches of his mercies knowing by the testimonie of the spirit witnessing vnto our spirit that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs what benefits of saluation he hath purchased for his children he hath purchased for vs what promises he hath made vnto his children belong vnto vs what ioyes he hath prepared for his children are reserued for vs this is that knowledge which passeth all knowledge this is that knowledge which is that sauing knowledge this is that knowledge which we must long and thirst after 1 Ioh. 3.14 By this knowledge it is that Iohn saith We know that we are translated from death vnto life because we loue the brethren 5.15 and againe We know that he heareth vs in whatsoeuer we aske and we know that we haue the petitions that we desire of him 19.20 and againe We know that we are of God we know that the sonne of God is come and hath giuen vs a minde to know him which is true How knew the Apostle these things He felt the comforts of these things in his owne soule his owne heart did leape within him reioycing at these things O my brethren try and examine your hearts how many of you haue
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
his owne sake or for the supplie of his want by their liberalitie so neither this his commendation of their liberalitie from the first vnto the last was for his owne sake or that he desired a new gift of them but both the one and the other was for their sakes and that in both he regarded the fruite which might further their reckoning This I take to be the generall purpose of the Apostle in these words Now come we vnto a litle more particular examination of them And ye By this that he saith ye also c. he meaneth that not onely he and the other Churches of Macedonia but they also knew this that he now speaketh what namely that in the beginning of the Gospell that is at my first coming into Macedonia and preaching the Gospell vnto you for he speaketh not simply of the beginning of the Gospell but of the beginning of the Gospell in that countrie of Macedonia whereof Philippi was the chiefe citie Act. 16.12 and the first place that we reade he preached in in that countrey This then saith he ye know that at my first coming and preaching of the Gospell vnto you when I departed from Macedonia that I might preach in other countries also no Church of all the other Churches of Macedonia neither Thessalonica nor Amphipolis nor Apollonia nor any of the rest communicated with me concerning the matter of giuing and receiuing but ye only Where first in that he saith when he departed c. hence some gather that his manner was where first he preached the Gospell to take nothing of them till his departure from them and then to take of them sufficient for his iourney to the next place and for his prouision there till he should depart from them Secondly in that he saith no Church communicated with him concerning the matter of giuing c. his meaning is that whereas he had bestowed on the other Churches spiritual things he had not as had bene meete receiued of them againe temporall things The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out and their receiuings in that when they make their counts there may be a proportion in those things So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion that as he had ministred vnto them spirituall things so they should haue ministred vnto him of their temporall things Thirdly in that he saith but ye onely he commendeth them aboue the rest of the Churches of Macedonia In the next verse when he saith For when I was in Thessalonica he addeth this farther to the commendation of the Philippians for their liberalitie that besides their liberality at his departure from them when he was in Thessalonica the metrapolitan city of Macedonia and they had heard that he hauing passed through Amphipolis and Apollonia and being now in Thessalonica none communicated vnto him they sent vnto him once and againe while he was there to supply his necessitie In the verse following when he saith not that I desire c. his meaning is as he said verse 11. that he speaketh not this he commendeth them not thus because he now or at any other time desired a gift of them so much for his owne sake and for the supply of his owne wants but to signifie the very true cause of his reioycing verse 10. and the very true cause of this his commendation of them he saith but I desire the fruite whereby he signifieth that the principall thing which he regarded in their gifts and liberalitie was the fruite which should follow thereupon to further their reckoning for that the Lord in that day should reckon this to their vantage and accept it for good payment The phrase of speech here vsed is likewise borrowed from the merchants counting booke for as in case of the debt of a great summe of money vnto a merchant the more money that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in Gods booke the more their reckoning was furthered with God who reckoned that to their fruite which they did vnto him So that the cause of his reioycing and commending their liberality principally was because of the fruite which thence redounded vnto them from God who would recompence it in the heauens into their bosomes and accept it in mercie as some acquittance of their debt This I take to be the true meaning of these words And now that we vnderstand the meaning of the Apostle in these words let vs see what profitable notes we may gather hence for our farther vse And ye Philippians In that the Apostle saith that when he departed from Macedonia none of the other Churches of Macedonia but the Philippians onely communicated to his necessitie hence it may seeme might be obserued an example of great ingratitude in those Churches that withheld their temporall things from the Apostle when he had ministred vnto them spirituall things But I dare not altogether so iudge them because of that notable testimonie which our Apostle giueth vnto them in the latter to the Corinthians Where he proposeth their example vnto the Corinthians 2. Cor. 8.1.2.3.4 thereby to stirre them vp to the reliefe of the poore Saints and testifieth that in their most extreme pouerty they were richly liberall that beyond their power they were willing and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints A rare example of great piety and very tender compassion So that I impute their not communicating vnto the Apostles necessity at this time rather vnto forgetfulnes and some want of care for this time which was sometime the fault of the Philippians as we heard before then vnto vngratefulnesse or any such notorious fault The Apostles purpose I take rather to be to commend the Philippians then deepely to censure the other churches In this then that he saith that when he departed from Macedonia no church c. I note the thing for which he commendeth the Philippians aboue the other churches of Macedonia which was the performance of that Christian dutie towards him to minister vnto him temporall things when he had bestowed on them spirituall things Whence I obserue this lesson for vs that where spirituall things are bestowed vpon vs there we should minister temporall things where the Minister teacheth vs with the word there we should make allowance of maintenance vnto him Which point the Apostle proueth at large in the former to the Corinthians and by many arguments as first by an argument taken from Souldiers 1. Cor. 9.7 Who saith the Apostle goeth a warfare any time at his owne cost How much more should they that fight the Lord his battels fight them at the churches cost Secondly by an argument taken from planters
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
towards miserable sinners I might instance in the like mercy of the Lord towards Matthew first a Publican afterwards an Euangelist towards Zaccheus first a sinfull man afterwards a notable conuert towards the theefe on the Crosse ere while on the crosse after a while in paradise c. but I will not trouble you with multitude of examples wherein might appeare the riches of Gods great mercies towards great and grieuous sinners Neither let this be any encouragement vnto any man to let loose the reynes vnto sinne because where sinne aboundeth there mercy aboundeth much more for if any man vpon such examples of his mercies shall presume and make bold to sinne let him also know that as the Lord is mercifull so is he also iust and that towards him and such as he is iustice shall triumph ouer mercy Rather let this so louing mercy of the Lord teach vs neither to despaire in our selues nor of others though great sinners for what though we haue omitted such things aâ— we ought to haue done nor onely so but committed such things as we ought not to haue done What if we haue committed incest with Lot or murther and adulterie with Dauid Nay what if we haue beene blasphemers or persecutors with Paul vniust with Zaccheus or theeues with him on the crosse The Lord hath mercy enough for vs in store and others as great sinners as we and ouertaken with the like sinnes haue beene receiâ— vnto mercy Onely let vs acknowledge our sinnes with Dauid Luc. 7.38 weepe for our sinnes with the woman in the gospell obey when the Lord calleth vpon vs with Paul receiue him ioyfully when he commeth vnto vs with Zaccheus and pray feruently vnto him with the theefe vpon the crosse and then assure we our selues we shall be receiued vnto mercy And who knoweth of any but the Lord may giue grace vnto repentance and then surely followeth mercy The Lord his mercies are in his owne dispensing he may when he will and he doth when he seeth it good renue the heart and grant mercy Though therefore the prodigall childe runne a lewde course for a long time yet let vs hope that the Lord will at length giue grace vnto repentance and receiue him vnto mercy Paul and Timotheus The second thing which I note is that the Apostle ioyneth vnto himselfe Timothie aged Paul yong Timothie an excellent Apostle an inferior Minister the author of the Epistle him that onely approued it or at the most wrote it from his mouth and all this to grace and credit Timothie with the Philippians vnto whom he meant shortly to send him as it appeareth by the next chapter vers 19. Whence 1. I obserue a notable example of rare humilitie for a rare and seldom thing it is to be seene superiors to receiue their inferiors into the honor of their labors and to be willing that what honor or fauour may accrew vnto them by their labors may be communicated likewise to their inferiors who had little or no hand in them Nay commonly superiors in authority or learning or otherwise count it a great debasing vnto themselues to be thought to haue had their inferiors to haue ioyned with them in their labours to haue vsed their helpe or to equall them with themselues Yet such was Pauls humilitie that he gladly receiued Timothie a faithfull minister of the gospell but farre inferior vnto him into the honor of his labors and equalled him vnto himselfe as if his hand had been as farre in the writing of this Epistle as was his owne that as they should accept of him for it so they might accept of Timothie also He had learned that lesson well which our blessed Sauiour gaue both him and vs to learne from himselfe Mat. 11.29 saying Learne of me that I am meeke and lowly in heart And himselfe herein gaue the Philippians a good patterne of that wherevnto afterward he exhorteth them Phil. 2.3 that in meeknesse of minde euery man should esteeme others better than himselfe His estimation of Timothy and his lowlinesse of heart are sufficiently witnessed by this his associating of him vnto himselfe but such a selfe-liking hath now possessed men that such humilitie is hardly to be found Euery man likes his owne labors so well and stands so much vpon his reputation that he cannot endure the disgrace that any man should say or thinke that he hath had this or that helpe this or that aduise that he neuer did this or that of himselfe To haue the credit or commendation of any thing well done of our selues we like it well but if any be ioyned in with vs especially our inferiors we make little reckning and oftentimes had as lieue want it as haue it so So far are we from the Apostles humilitie Wherevnto if we will attaine we must not thinke of our selues aboue that is meete wee must thinke of others according to their worth we must not thinke much to receiue others into the honors of our labors and we must make our selues equall to them of lower sort then our selues And this if we doe we shall be good followers of the Apostles humilitie 2. In this ioyning of Timothy vnto himselfe I obserue a good patterne of that care which ought to be had of of the Ministers credit with his people For wherefore did the Apostle ioyne Timothy vnto himselfe He meant to send Timothy shortly vnto the Philippians to instruct them in the waies of God more perfectly as appeareth by the next chapter therfore for the better credit of him in his ministery with them when he shold come vnto them in writing vnto them he receiueth him into the honor of his labors ioyneth him vnto himself So should they doe that are called vnto greater place in the Church then others of their calling They should by all meanes seeke the grace and credit and countenance of the Minister with his people yea whatsoeuer might be for the furtherance of him in his ministery they should with all holy care regard it for the grace we see of the Minister is the grace of his ministery and the more he is countenanced by his superiors the more he preuaileth in his ministery with his people As therefore they would giue testimony of their care of the Church and of the building vp thereof by the ministery of the gospell so they should haue care of the Ministers credit with his people And I wish they would doe so But I passe ouer to that which followeth The third thing which here I note is the title of dignity common to them both whereby both Paul and Timothy are described In the latter to the Corinths and in the epistle to the Colossians the Apostle in the inscription of his Epistles ioynes Timothy to himselfe as here he doth but there in title he seuereth himselfe from Timothy saying Paul as Apostle of Iesus Christ and our brother Timotheus and likewise in the Epistle to Philâ—mon saying Paul