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
blessings of health wealth strength libertie and the like so farre as he seeth it to be good and needfull for vs. So that in the blessing of grace all these things are giuen as in the cause Now in the blessing of peace are giuen all the good things themselues which proceed from that cause whether they bee spirituall graces or temporall blessings For so I vnderstand and conceiue hereof that in the blessing of peace are giuen all things whatsoeuer are either certaine tokens or probable signes of peace with God So that the spirituall graces of God being certaine tokens of our peace with God and the temporall blessings of God being probable signes thereof as aduersitie and trouble are probable signes vnto man of Gods displeasure euen all these are giuen in the blessing of peace What blessing then of God can wee wish or pray for to our brethren which is not treasured vp in the blessings of grace and peace the one being the fountaine of all good things and the other being the good things themselues the one releasing vs from sinne the other freeing vs from an euill conscience the onely two Fiends that trouble and torment vs Will yee then learne in a briefe and short summe to comprehend whatsoeuer blessing is needful to be praied for for your brethren I think ye will be willing for long praiers either for them or for your selues is very wearisome vnto you pray then for grace and peace vnto them First for grace then for peace for vnto whom grace is giuen peace shall be granted but if grace bee not first peace shall not follow no more then the streames runne where the fountaine is dried vp 2. In this Apostolicall salutation I obserue a most euident testimonie of the Apostles loue towards the Philippians and consequently of their loue toward their brethren that vse it For beloued how can I giue a better testimonie of my loue towards you then if with the Apostle I say vnto you Grace be with you and peace from God our Father c. Can I pray better for you then when I pray that the grace of God may abound towards you that the loue of God in Christ Iesus may be manifest in you Can I wish you better then when I wish that you may haue peace with God peace within your selues peace one with another Can I desire better things at the hands of God for you then that the grace of God may continually preuent and follow you and that thence all spirituall graces and temporall blessings may be ministred vnto you both for this life and that that is to come Or can mine affection of loue bee more enflamed towards you then when thus I poure out my soule for you that so by grace ye may be released from sinne and the punishment thereof and by peace from the pitifull throbbes of a tormenting conscience Did not Moses and Iosua and Samuel and Dauid and Daniel and the rest of the Prophets thus manifest their loue vnto the people of God by praying for them and wishing all good things vnto them Did not our blessed Sauiour thus shew his loue towards his Apostles and all them that should belieue through their preaching when hee made that long praier for them Ioh. 17. And thus should wee testifie our loue vnto our brethren euen by Christian salutations holy praiers and heartie wishes for grace and peace vnto them from God c. But such testimonies are not now common Nay hee that shall now giue such a testimonie of his loue vnto any of his brethren by such a forme of salutation he shall be sure to be noted for his paines and odiously to be traduced Whereof as I see no reason so neither do I think it meet that this be the forme of salutation whatsoeuer be the subiect and matter of our writing But to let that passe is it not so that there are strifes debates enuyings hatreds contentions and diuisions amongst vs Is it not so that we wound kill one another if not with swords yet with tongues whet like swords fastening lies and slaunders and suspitions one vpon another Is it not so that we rather eate and deuoure one another then wish one an others good yes surely the godly man may now sorrow with Dauid and say woe is me that I am constrained to dwell with Mesech Psal 120.4.5.6 and to haue mine habitation among the tents of Kedar My soule hath long dwelt among them that be enemies vnto peace I labour for peace but when I speake vnto them thereof they make them readie to battell And is it so with vs and can wee say that wee are so affectioned one vnto another as that wee wish grace and peace from God one vnto another Nay well may wee flatter our selues but in truth we cannot say so For as they onely loue God that loue their brethren so they onely wish peace from God vnto their brethren that loue to liue in peace with their brethren Beloued wee are brethren why should we then striue one with another Why then should there be heart-burnings in one against another Rather we should be at peace one with another and wish grace and peace from God one vnto another Thus did the Apostle and herein left an example for vs to follow that as he walked in loue towards all the Saints in Christ Iesus so we also should walke in loue one towards an other Let therefore the same minde bee in vs that was in our Apostle and let vs from our very soules wish grace and peace from God one vnto another Let our greetings be with holy praiers for abundance of al the Lords mercies vnto our brethren and so let vs testifie our louing affection towards them 3. In this Apostolicall salutation I obserue a briefe sum of Christian religion in the vsing whereof we shew forth a most notable testimonie of our faith I can only note the points of Christianitie briefly which it conteineth and must leaue the serious consideration and meditation of them vnto your selues The 1. point is that all blessings whether spirituall graces or temporall blessings bestowed vpon vs are from God the father by Iesus Christ his sonne So also saith the Apostle Iames saying Euery good giuing and euery perfit gift is from aboue Iam. 1.17 and commeth downe from the father of lights with whom is no variablenesse neither shadowing by turning And so wee confesse when we pray for grace and peace whereby all blessings are signified vnto our brethren from God our Father c. His name therefore for euery blessing we haue is to be blessed and praised for euer and that song of Dauid is of all Gods children to be taken vp Praise thou the Lord ô my soule Psal 103. and all that is within me praise his holy name praise the Lord ô my soule and forget not all his benefits c. The second point is that onely God is to be prayed vnto
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
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
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
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
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
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
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
Tim. 3.2.3 as selfe-louers couetous boasters proud cursed speakers men disobedient to parents vnholy without naturall affection truce breakers c. And yet how many are there that would be loth to be reckoned among the worst which are as vnthankfull as the most Whose fault soeuer it be it is a foule fault and one that includes all Let vs beware of it and let our thankful mind be knowne to all that any way deserue well of vs. Secondly in that the Apostle saith that he reioyced in the Lord greatly for their care for him I note that the Apostles reioycing was not so much for the bountifulnes of their gift but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him Whence I obserue this lesson for vs that when any do relieue vs being in prison pouertie need sicknesse or any other aduersitie we are not so much to reioyce in the gift by which we are relieued but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants and a Christian care to supply our wants Thankfulnes vnto them is beseeming and requisite as before we heard but our speciall care should be to lift vp our eyes vnto the Lord and to reioyce in him For he it is that openeth the bowels of compassion toucheth with a tender commiseration of their poore and needie distressed brethren the hearts of them that are enriched with greater sufficiencie And therefore our Apostle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus so for their loue towards all Saints Col. 1.3.4 We giue thankes to God euen the Father of our Lord Iesus Christ saith the Apostle in the next Epistle since we heard of your faith in Christ Iesus and of your loue towards all Saints And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God 2. Cor. 9.11 God being therefore to be blessed because he openeth the Saints hearts to relieue the necessities of the poore Saints First therefore let me beseech you beloued euen in the bowels of Christ Iesus to giue your poore and distressed brethren cause to reioyce in the Lord greatly for your care ouer them A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore and we are all of vs to reioyce in the Lord greatly for it that he put into their mind such an holy care Put ye now on tender mercie and compassion and let your care likewise be shewed this way by a chearfull giuing towards the reliefe of your poore brethren so much as shal be thought meete for you that the backes and bellies of your poore brethren may blesse you and reioyce in the Lord for you If ye shall find in your selues a willing chearfulnesse this way know that it is the Lord that hath opened your hearts stirred vp the bowels of compassion within you and looke whatsoeuer he giues the Lord shal recompence it into his bosome Prou. 19.17 For so it is written He that hath mercie on the poore lendeth to the Lord and he will recompence him that which he hath giuen But if ye shall grudge to set forward so good a worke and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts and shut vp all bowels of compassion within you and as now the poore crie and ye heare not so the day shall come wherein ye shall crie 21.13 and not be heard For so it is written He that stoppeth his eares at the crying of the poore he shall also crie and not be heard As euery man therfore hath receiued so let him giue and that chearfully 2. Cor. 9.7 For God loueth a chearfull giuer So shall the loines of the poore blesse you so shall they reioyce in the Lord greatly for you and so shall the Lord make all his graces to abound towards you Secondly let me exhort them of the poorer sort to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them It is too too commonly seene in many of you that as ye want the wealth of the world so ye want also the grace of God Ye sit and beg almes and reliefe If ye haue it not ye murmure and grudge oftentimes ye banne and curse if ye haue it some of you take it and go your wayes and there is an end others of you say some formal words from the teeth forward but who is he or where is he that hauing receiued reliefe lifteth vp his eyes vnto the Lord and reioyceth in him for that it hath pleased him to worke in their brethren such a Christian care ouer them Who is he or where is he that being sent away without reliefe lifteth vp his eyes vnto the Lord and prayeth vnto him that it will please him to increase their brethrens care ouer them and to giue them bowels of compassion towards them without murmuring or grudging at them Thus should ye do and then surely the hearts of many that are yet hardened would be opened towards you Learne therefore as to be thankfull towards your brethren for their care ouer you so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you Learne to thinke on him to blesse him to reioyce in him more then any great many of you do Looke not onely to the reliefe which ye receiue but looke vnto the Lord whose worke it is to incline mens hearts to relieue you Thus shall he be well pleased and thus shall he incline men more and more to relieue you LECTVRE LXXXVIII PHILIP 4. Verse 10. Now I reioyce in the Lord greatly that now at the last ye are reuiued againe to care for me wherein notwithstanding ye were carefull but ye lacked oportunitie THe next thing which I noted in these words was the Philippians slacknesse to care for some time for the Apostle For in that he saith I reioyce c. that now at last ye are reuiued c. he implieth that their care had for some time slacked towards him the word here vsed being borrowed from trees which seeming in Winter to be dead flourish againe in the Spring and hauing in it this similitude that as trees which in Winter seeme to be dead and withered flourish and grow greene againe in the Spring so their care which for a time languished and decayed now againe reuiued and quickened in them Whence I obserue this lesson for our learning that euen in the faithfull and dearest children of God loue and charitie and other good graces of Gods Spirit are not alwayes alike orient and eminent not alwayes alike manifest and apparent but sometimes they languish and decay and are as if they were not Gen
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
is stirring vp strife the humble man grieueth much to striue if then we were humble men nothing would be done through contention amongst vs. Againe vaine-glorious men thinke better of themselues then of others the humble man esteemeth other better then himselfe the vaine-glorious man is puft vp with a conceit of his owne excellentnes and disdeineth others the humble man is lowly in his owne eyes and reuerenceth others the vaine-glorious man must bee singular for some thing aboue others the humble man is gladly of one accord and of one iudgment with others the vaine-glorious man thinketh euery great place too meane for him the humble man thinketh himselfe too meane for euery place If then we were humble men nothing would be done through vaine-glory amongst vs. Againe the humble man gladly assenteth willingly liketh meekly submitteth himselfe vnto euery thing that is good if then we were humble men we should easily be knit together in one minde and in one iudgement Indeede if we were hamble men it must needs be that we should be like minded hauing the same loue being of one accord and of one iudgement it could not be that any thing should be done through contention or vaine-glory amongst vs. An excellent vertue then an excellent grace of God is this humilitie and meeknesse of minde but as rare as it is excellent For who is he that in meeknes of minde esteemeth other better then himselfe Very common it is with vs in the vanitie of our minde to esteeme of our selues better then of others to thinke of our selues as the proud Pharisie did in the Gospell of himselfe and of others as he did of the Publican to thinke our owne penny the best siluer to value our owne gifts at the greatest worth to make our selues equall vnto the best and in taking honor to preuent one another But very rare it is to thinke of others better then of our selues to make our selues equall to them of the lower sort in giuing honor one to goe before another in rating of gifts to set our owne as the lowest rate Nay we can say that this is no world for humblenesse and meeknes of minde we must now either thinke well of our selues or else none will thinke well of vs we must now thrust out our selues before others or else we shall be left behind all others we must now either exalt our selues in some conceit of our selues or else we shall be so humbled that we shall be nought set by And it is so indeed But the lesse that this vertue is practised the more it is to be vrged and the lesse fauour it findeth amongst the sonnes of men the more it sauoureth of such grace as becomes the sonnes of God Yea but we can obiect against it and say what if we know that we are better then others more learned then others more wise then others c are we then in meeknes of minde to esteeme others better then our selues Wherevnto I answer vnderstanding this to be spoken as it is to the Church that if we know some things in our selues whereby we are better then others of our brethren yet withall we must know that this grace is not giuen vs to lift vp our selues aboue them but for our selues in comparing our selues with others we are to looke vpon our owne wants and imperfections and thereby to be humbled in our selues and for others we are to couer their wants with charitie and to looke vpon the good things in them and so to preferre them before our selues Or we may say that in modestie we are to yeeld in many things of our owne right so that tho Dauid knew himselfe to be better then Saul yet in modestie and in meeknesse of minde hee may esteeme Saul better then himselfe Whatsoeuer be obiected against this rare grace of humilitie yet thus we must cut off contention and vaine-glory or else vnitie and loue shall neuer be preserued amongst vs. Here then we see why it is that we are not like minded one towards another hauing the same loue being of one accord and of one iudgement why it is that many things are done amongst vs through contention and vaine-glory and it is because there is not in vs that meeknes of minde to esteeme others better then our selues In the words therefore of the Apostle I beseech you as the elect of God holy and beloued Col. 3.12 put on tender mercy kindnesse humblenesse of minde meeknes long suffering in giuing honor goe one before another be not high minded but make your selues equall to them of the lower sort decke your selues inwardly with lowlinesse of minde for God resisteth the proud and giueth grace to the humble and he that humbleth himselfe shall be exalted Let nothing be done through contention or vaine-glory but in meeknes of minde let euery man esteeme other c. Looke not c. Here is a dehortation from selfe-seeking of our owne things which is a third enemie vnto that loue concord and vnanimitie which before he perswaded as it is also to humilitie and an exhortation vnto that vertue which is both a preseruatiue against this euill and a preseruer of that loue concord and vnanimitie which before he perswaded and also of humilitie Whence briefly I obserue two meanes whereby to come to humilitie and to preserue loue concord and vnanimitie the one is not to looke on our owne things the other to looke on the things of other men For if we looke euery man on his owne things as for example euery man on his owne graces on his owne wit on his owne learning on his owne iudgment or euery man on his owne commoditie c and neglect or contemne the things of other men what else will follow of this selfe-loue but vaine-glory and what will follow of it but contention What was the cause of the Pharisies pride and disdeine of the poore Publican Luc. 18.11 He lookt vpon his owne fastings and Sabbath keepings and tithe-payings and such like things he lookt not on the Publicans confession contrition and humble praier We may looke on our owne things on our owne graces to glorifie God by them and for them not to glory in them and on our owne commodities in a Christian sort to seeke them and to vse them but we may not onely looke on our owne things but also on the things of other men not to be busie in their matters but on their graces to reuerence them and on their commodities to regard them Thus shall wee be humbled in our owne eyes and thus loue and concord shall be easily preserued LECTVRE XXVII PHILIP 2. Verse 5.6.7.8 Let the same minde be euen in you that was in Christ Iesus who being in the forme c. THE Apostle being now prisoner at Rome for Iesus Christ in writing this Epistle to the Philippians and diuers others which he wrote there in his bonds for the Gospells sake giueth most manifest and euident proofe of the great care
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
fauour with God For otherwise if they be not acceptable vnto God howsoeuer they might winne vs fauour amongst men we are not to thinke on them nor to do them What then are the things which may winne vs fauour with God and men If we put on tender mercie kindenesse humblenesse of minde meekenesse long-suffering patience and temperance if we be true in word and deede iust in our dealings helpefull to the poore honest in our conuersation if we honour the aged seeke not our owne but the wealth of others c. these are things as pleasing vnto God so such as winne the loue and fauour of all men not onely the good and godly but also the wicked and vngodly These things therefore we are to thinke on and to do And so our Apostle willeth where he saith Now therefore Coloss 3.12 as the elect of God holy and beloued put on tender mercie c. This should teach vs to auoid the things which may bring vpon vs the hatred and obloquy of men Otherwise then the maner of some is who purposely do some things that thereby they may spite and grieue some men It is not the hatred or displeasure of men that may withhold vs from speaking or doing that we ought But if to spite or grieue some man we sticke not to speake or do that which may displease our God then our iudgement sleepeth not If we bring vpon our selues the hatred of men and withall the displeasure of God the burthen will be too heauy for vs to beare Let vs therefore hearken vnto the counsell of our Apostle and let vs thinke on and do whatsoeuer things may win vs loue and fauour with men so that withall they be pleasing vnto God Let vs auoide whatsoeuer things may bring vpon vs the hatred or displeasure of men specially such as are displeasing vnto God Let vs loue and liue so that we may be loued of God and man euen whatsoeuer things are louely let vs think on them and do them LECTVRE LXXXV PHILIP 4. Verse 8. Whatsoeuer things are of good report thinke on these things and do these things 9. Which ye haue both learned and receiued c. THere is yet remaining another generall head of Christian piety which the Apostle commendeth vnto the Philippians wherein he exhorteth them to thinke on and to do whatsoeuer things are of good report amongst men that by such things they may win vnto themselues a good name and be well spoken and reported of in the places where they liue Whence I obserue this lesson for vs that whatsoeuer things may purchase vs a good report or continue our good name amongst the sonnes of men we are to thinke on them and to do them that as much as is possible we may heare well of all men A good name saith Salomon maketh the bones fat Prouer. 15.30 that is so comforteth and reioyceth and strengtheneth a man as good fare which maketh him fat and well liking yea A good name saith the same Salomon is to be chosen aboue great riches 22.1 Eccles 7.3 Eccl. 41.13 yea a good name is better then a good ointment A good life saith the sonne of Syrach hath the dayes numbred but a good name endureth for euer it continueth with thee aboue a thousand treasures of gold And therefore it is that men are oftentimes as iealous of their good name and good report among men as of their liues and count themselues after a sort killed when their good name is empaired or called into question To haue then a good name ye see and to be well reported of is as much worth as gold nay as a thousand treasures of gold nay as much worth as a mans life Therefore the Apostle exhorteth to procure things honest before all men Rom. 12.17 things honest that is things which may purchase vs credite and make vs to be well reported of amongst men And our Apostle in this place to thinke on and to do whatsoeuer things are of good report Now then what are the things that make vs well reported of amongst men Surely if it be said of vs that we are men dealing faithfully truly iustly and vprightly liuing honestly soberly purely and godly walking wisely modestly peaceably and louingly with our brethren bearing things patiently as becometh the Saints of God in a word hauing faith and a good conscience and whatsoeuer things pertaine to vertue if we be such men these things will make vs well reported of and either bring vs to a good name if we had it not or continue our good name if we haue it For these are things of good report both before the Lord and also before men Yea but this is great vanitie to seek after fame good report among men that men may speake well and report well of vs. It is so indeed if therein we seek our owne glorie For how good soeuer how full of rare vertues soeuer the things be that we do if therein we seeke our owne glorie it is surely great vanitie We must therefore know that we are to thinke on and to do the things that are of good report both before the Lord and also before men not for our owne glorie but for the glorie of Christ Iesus in whom we beleeue for the glorie of the Gospell of Christ Iesus which we professe We must haue care that we may be well spoken of well reported of not for any tickling vanitie of our owne praises but that the name of God that the truth of Christ Iesus might be well spoken of for our sakes For it is an ornament and honour vnto the truth with men if the professors of the truth be of good report amongst men And therefore our blessed Sauiour saith Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your Father which is in heauen And our Apostle describing the office of a Minister saith that he must be well reported of euen of them that are without 1. Tim. 3.7 lest he fall into rebuke indeed that the word of God be not euill spoken of And the Apostle Peter prescribing vnto wiues how they ought to order themselues towards their husbands saith that they are to be subiect vnto them and why 1. Pet. 3.1.2 that euen they which obey not the word may without the word be wonne by the conuersation of the wiues while they behold their pure conuersation which is with feare And to the sâ—me purpose he giueth this generall exhortatioÌ„ Haue your conuersation honest among the Gentiles that they which speake euill of you as of euil doers 2.12 may by your good works which they shall see glorifie God in the day of visitation To the end therfore that God may be glorified and that the truth which we professe may be wel spoken of we are to thinke on and to do whatsoeuer things are of good report whereby we may winne or continue a good name