tongues full of deceit c. So vnpure that euen our mindes and consciences are defiled so vntoward that wee cleane peruert the straight waies of the Lord and in stead of giuing our members weapons of righteousnesse vnto God making them weapons of vnrighteousnesse vnto sinne and in stead of seruing God altogether yeelding our selues seruants vnto sinne Most miserable and wretched is our state darknesse without light ignoâ—rance without vnderstanding foolishnesse without wisedome before such time as all mists of darknes ignorance and foolishnesse be expelled by the bright beames of Gods holy Spirit and we brought vnto the glorious liberty of the sonnes of God Yea and such thou standest as by nature thou art whosoeuer thou art that sleepest in sinne and delightest in vnrighteousnesse making no conscience of thy waies but treasuring vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God But thou that fearest God and walkest in his waies consider from what bondage into what freedome the Lord hath brought thee how of a childe of wrath of death and of hell he hath brought thee into the glorious libertie of the sonnes of God and made thee an Heire of euerlasting glory how he hath sanctified thy corrupt will and heart and vnderstanding how hee hath new moulded thee and framed thee and renewed thee how hee hath begotten thee againe not by flesh and bloud but by the immortall seed of his holy word consider these things I say and let them be as goades and spurres vnto thee to stirre thee vp as vnto thankefulnesse to thy God so vnto obedience to his will Hath he made thy darknesse to be light walke not in the vnfruitfull workes of darknesse Hath hee freed thee from the bondage of sinne flie from sinne as from a Serpent and haue nothing to doe with the stoole of wickednesse Hath he sanctified thy will and all the powers and faculties of thy soule glorifie thou thy God with all the powers and faculties of thy soule Hath he washed and cleansed thee both in thy body and in thy spirit glorifie thy God both in thy body and in thy spirit So shall the King haue pleasure in thy beauty so shalt thou make true and right vse of thy naturall corruption and of thy regeneration by God his spirit and so shalt thou shew thy selfe to be the sonne of God without rebuke in the middest of a naughty and crooked nation LECTVRE XXXVII PHILIP 2. Verse 15. Among whom ye shine as lights in the world holding foorth the word of life AMong whom ye shine c. In this last clause of the Apostles former reason we haue a notable commendation of the Philippians which the Apostle so truely giueth vnto them that withall in the wisdome of God giuen vnto him hee doth implie a duty or an exhortation that they shew themselues to be such as hee commendeth them to be insomuch that some read these words thus among whom do yee shine as lights c. Their commendation ye see is that they shine amongst that naughty and crooked people with whom they liue euen as lights which shine in darknes and which hold forth the word of life to giue light to them that sit in darknes they are called lights shining lights lights shining in the midst of a naughty and crooked nation lights holding forth the word of life vnto others The whole forme of speach seemeth to be drawne from those high places by the sea-coast whence continually lights and fires are set out for the direction of sea-men into the hauen and safest entrance For euen such the Apostle here commendeth the Philippians to be lights which shined in holinesse of life vnto them that sate in darknesse round about them by the direction of which their light they might come into the hauen of euerlasting rest where they might find rest for their soules Now let vs see what we may obserue hence for our vse 1. In that the Apostle calleth the Philippians light I note the singular prerogatiue and honour of all the faithfull members of Christ Iesus For that which the Apostle here giueth to the Philippians belongeth to all the faithfull All the faithfull children of Christ are called lights shining lights lights shining in the world Now for our better instruction how they are called lights we are to vnderstand that there are foure speciall lights mentioned in the holy Scriptures The 1. is that light Christ Iesus the light of the world and the brightnesse of his father This light by a principall prerogatiue is called that light that true light which lighteth euery man that commeth into the world that sonne of righteousnesse that starre of Iacob that day spring from an high that brightnesse of his fathers person 2. The word of God in many places of the Scriptures is tearmed a light as where it is said Thy word ô Lord is a lanthorne vnto my feete Psal 119.105 2 Pet. 1.19 and a light vnto my pathes As also where the godly are commended by the Apostle Peter for that they attend vnto the sure word of the Prophets as vnto a light that shineth in a darke place By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings and directeth vs in the waies of God which leade vnto saluation 3. The Apostles and Ministers of Christ Iesus are called lights as where our Sauiour saith vnto them yee are the light of the world Mat. 5.14 Which glorious title is giuen vnto them both because of that testimonie which they giue vnto that true light the euerlasting sonne of God Christ Iesus and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus all Christians are called lights as where the Apostle telleth the Ephesians that they were once darkenes Eph. 5.8 but are now light in the Lord and therefore exhorteth them to walke as chrildren of the light and in this place of our Apostle where they are called lights in the world shining among the sonnes of darknesse and holding forth the word of life Now the faithfull are called lights in these respects 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world inasmuch as he hath vouchsafed to communicate his light vnto vs and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes darknesse and ignorance For whatsoeuer light the faithfull haue they haue it from him who hath light in himselfe and of himselfe and in whom is no darknesse They borrow their light from him euen as the Moone and the starres doe borrow their light from the Sunne in the firmament For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs to giue light to them that sit in darknesse and in the shadow of death and to
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
the Lord and his strength and doe first honour him that so he may honour them before all people Nay euery plot is sooner and oftener cast then this and this comes seldome or neuer within their thoughts or if it doe yet this is too slow a course for them God must giue them leaue to climbe vp another way and then when they are where they would be they will serue him perhaps when they thinke of him Againe are there not many that are so couetous that they seeke by all meanes to be rich and to be Lords if it were possible of the whole earth And yet how many of them remembring that the Lord maketh poore and maketh rich doe first seeke the Lord so to become rich by him Nay if fraud oppression vsurie or the like will make them rich they will not wait vpon the Lord but thus they will become rich Yea but these and such like as seeke and delight only in pleasures and idlenesse and riches and honour and the like they seeke these things altogether they seeke not the Lord at all neither is God in all their thoughts but thou seekest the Lord and delightest in his Law And so doe many which yet seeke their owne more then that which is Iesus Christs Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee whether in some things thou preferre not thy selfe before thy Christ and his will Aske thine owne heart and see whether if thy God should bid thee doe as Zacheus did Luk. 19.8 giue halfe of thy goods to the poore and if thou hast taken from any man by forged cauillation to restore him foure-fold whether I say it would not grieue thee so to doe See whether if thy Christ should say vnto thee as he said to the young man in the Gospell Goe sell that thou hast Mat. 19.21 and giue to the poore and thou shalt haue treasure in heauen and come and follow mee whether I say thou couldest be content to doe so See whether in thy care for thy health for thy wealth for thy life c. thy first and chiefe care therein be that thereby thy God may be glorified See I say and looke into these and the like things with a strait eye and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs And howsoeuer you shall finde your selues in the examination of these things guiltie or guiltlesse this you must know that Christian dutie requireth this of vs that first and principally we should seeke the glory of God and the things that belong vnto our peace and then afterwards the things that belong vnto this life Wee are carefull for many things what to eat what to drinke wherewith to be clothed how to liue and pay euery man his owne how to prouide for our wiues and our children how to maintaine our state and calling c. and so wee may and so wee ought to haue a godly care of these things without diffidence or distrust in Gods gracious prouidence but the rule which our Sauiour Christ giueth that must wee still keepe Mat. 6.33 first to seeke the kingdome of God and his righteousnes and then all these things which are outward meanes of liuing and well liuing shall be cast vpon vs. Christ must bee vnto vs health and wealth and life and all things else We must cast our care vpon him and he will care for vs. Aboue all things wee must submit our selues vnto his will and walke after his Law and whatsoeuer things are needfull and meet for vs hee will minister vnto vs. Let euery man therefore so seeke his owne things that first and principally hee seeke the things of God let him so minde earthly things that his affections be principally set on the things that are aboue let him so regard his body that he principally looke vnto his soule LECTVRE XLI PHILIP 2. Vers 22.23.24 But yee know the proofe of him that as a sonne with the father hee hath serued with mee in the Gospell NOw the Apostle in these words to cleere Timothee of that fault wherewith very many of the rest were tainted that hee sought not his owne more than that which was Iesus Christs he asketh no other or better proofe thereof then their owne knowledge and experience of him for that they knew very well that Timothee as a sonne with the father serued with the Apostle the Lord Christ in preaching of his Gospell But yee saith the Apostle know the proofe of him c. As if the Apostle should haue said The rest that are with mee at least very many of them seeke their owne more then that which is Iesus Christs But for Timothee your selues will serue to cleere him of this fault yee know vpon that knowledge and proofe which yee haue of him that hee is another kinde of man that he hath serued with me euen as a sonne with his father whom Christ Iesus wherein in the Gospell that is in the preaching of the Gospell his ministerie is fully knowne vnto you that both he and I haue walked after one rule in preaching of the Gospell of Iesus Christ euen that wee haue walked as the father and the sonne in the selfe same steps vnto the building of the spirituall Temple of Christ Iesus hee walking as hee hath mee for example This I take to bee the Apostle his meaning in these words The notes hence to bee obserued I will rather point at then much stand vpon especially in this place and auditorie 1. Hence I note that Timothy whom the Apostle sent vnto the Philippians was a man of whom they had had proofe and experience before and whose faithfulnesse in the worke of his ministery was so well knowne vnto them that they could not doubt thereof And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Timothy from such faults as had infected the rest or in the enlarging of his commendation they knew that as a son with the father so he had laboured with the Apostle in preaching the Gospell of Christ Iesus A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue by their faithfull and carefull walking in the workes of their calling to approue themselues not onely before the Lord but also before men to be the faithfull seruants of Christ Iesus Yea but here is all the skill to do so or rather it seemeth a thing impossible to approue our selues both before the Lord and also before men For if we yet should please men we were not the seruants of Christ And therefore the Apostle in an onother place protesteth against pleasing of men Gal. 1.10 and saith we so speake not as they that please men but God which trieth our hearts 1. Thes 2.4 How is it then possible for vs to approue our selues both before God and before men True
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
foreskin of the flesh instituted by God for a signe of the couenant which was made betweene him and Abraham Gen. 17.11 another of the heart in the spirit which is a cutting of from the heart of all carnall affections whereby we might be hindered in the spirituall seruice of God and in our reioycing in Iesus Christ whereof Moses maketh mention where he saith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seede that thou mayest loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue That carnall circumcision was that wherein the false Apostles gloried and of which they told the Philippians that except they were so circumcised they could not be saued But that being a ceremonie which when Christ came was abolished the Apostle saith plainely that that is no circumcision which is outward in the flesh Rom. 2.28 nay he saith farther vnto the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing And therefore the Apostle calleth them the concision because they cut and rent the peace of the Church by vrging that as necessarie to saluation which was abolished and was now not onely vnprofitable but hurtfull The other circumcision which is of the heart in the spirit made without hands by putting of the sinfull bodie of the flesh through the circumcision of Christ that is he circumcision wherein the Apostle glorieth and saith we are the circumcision .i. we are circumcised with the true circumcision that which is outward in the flesh being no circumcision Againe where it is added which worship God in the spirit by worshipping God in the spirit he meaneth the spirituall worshipping of God as if he should haue said we are the circumcision which worship God spiritually not after the outward ceremonies of the law but in the spirit of our minde lifting vp our soules vnto him and reioycing in his holy name Againe where hee saith that they reioyce in Iesus Christ and haue no confidence in the flesh he opposeth the one against the other and both signifieth that the confidence of their saluation is onely in Christ Iesus not in any outward thing either circumcision of the flesh or what outward thing else soeuer and withall implieth tâ—at they that haue confidence in the circumcision of the flesh or in any outward thing whatsoeuer and not onely in Christ Iesus they indeede reioyce not in Christ Iesus as in the borne of their saluation It is then in briefe as if the Apostle should thus haue said I haue warned you to beware of the concision and doe yee beware of the concision The reason is for they who glory that they are the circumcision are not the circumcision but the concision and we are the circumcision we are circumcised with the true circumcision we I say which worship God not after the outward ceremonies of the law but in the spirit and in truth and which renouncing all confidence of our saluation in the flesh or in any outword thing doe onely reioyce in Christ Iesus as in the horne of our saluation Thus yee see the purpose of the Apostle in this place what he proueth how he proueth it and the meaning of the words Now let vs see what we may obserue hence for our vse and instruction 1. Here I note the Apostle his elegant allusion betweene concision and circumcision where he calleth himselfe and the Philippians the circumcision and the false teachers the concision by way of allusion vnto circumcision wheâ—eof they boasted in vaine The like allusions we haue diuers times in holy scriptures Esa 5.7 as in Esay The Lord saith the Prophet looked for iudgement but behold oppression the allusion is plaine in the Hebrue betweene mishpat mâ—shpach and againe for righteousnesse but behold a crying where the allusion is as plaine betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in the new Testament as in the Epistle to the Romanes Rom. 12.3 where it is said I say vnto you that no man vnderstand aboue that which is meete to vnderstand but that euery man vnderstand according to sobriety where in the originall the allusion is notable betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers the like might be produced both out of the old Testament and likewise the new but let these for this time suffice Hence I make this obseruation that it is not vnlawfull for the Ministers and teachers of the word sometimes to vse allusions and elegancies of speech for we see that the Holy Ghost by vsing them sometimes hath sanctified the vse of them But yet great moderation and discretion is to be vsed therein lest if we grow to take too great a felicitie and pleasure therein we fall into such a ryming vaine and curious affectation as is vnbeseeming the maiestie of the word and the grauitie of the Minister of the word That rule of the Apostle is by vs diligently to be kept that no iesting or vaine or light or foolish speech proceede cut of our mouthes Eph. 4.29 but only that which is good to the vse of edifying that it may minister grace vnto the hearers From this obseruation yee for your vse may learne not hastily to iudge or presently to condemne such Ministers and Preachers of the word as sometimes vse allusions and other elegancies of speech for yee see the Holy Ghost doth not altogether auoide them And albeit ordinarily the most plaine and the most familiar forme of words be farre the best for you and the most to be accepted by you yet sometimes such an allusion or such an elegancie of speech so graceth the speech as that both it best liketh you and likewise maketh the best impression in you In a word both in the speaker moderation is required that such allusions or elegancies be not too often vsed and in the hearer likewise iudgement is required that such allusions or elegancies be not too rashly condemned 2. It is to be noted that the Apostle saith for we are the circumcision For thereby both the Apostle denieth that circumcision which is made with hands and which is outward in the flesh to be truely circumcision and likewise affirmeth that spirituall circumcision which is made without hands by the spirit in the heart by purging thence all euill affections to be truely circumcision so that not they which are circumcised with carnall circumcision are the circumcision but they onely which are circumcised with spirituall circumcision are the circumcision Whence first I obserue that as all other ceremonies and sacrifices of the law so likewise the circumcision of the flesh had then an end when Christ came in the flesh so that the vse of them afterwards was not onely vnprofitable but hurtfull For albeit it be said both of circumcision and of other ceremonies Gen. 17.13 Ex. 12.14.31.16 and sacrifices of the law
should principally haue regarded They staied themselues in the outward worship of God and looked not vnto the inward worship of him they obserued the naked ceremonie but they regarded not mercy and iudgement piety and obedience faith and repentance These things they should haue done and not haue left the other vndone The ceremonie should not haue beene neglected by them but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them For in this the Lord had more pleasure then in all burnt offerings and sacrifices what soeuer as it iS sayd 1 Sa. 15.22 to obey is better then sacrifice and to hearken is better then the fat of Rams And againe the Lord saith by his Prophet Hos 6.6 I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Thus then it is plaine both that the outward ceremonies had a morall and more spirituall vse and likewise that this was more accepted with God euen then when the ceremonie was in vse then was the ceremonie though commanded Now as it was in other ceremonies of the law so was it in this circumcision of the flesh that it had a morall vse and signification the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe The morall vse and signification thereof was to put them in minde of the circumcision of the heart that thence they might purge all wicked and carnall affections such as any way were like to crosse and hinder their spirituall seruice and worship of God And as in other ceremonies when the ceremonie was abolished yet the morall vse thereof still remained so likewise in this when the outward circumcision of the flesh was abolished yet the inward circumcision of the heart which was morally signified by the outward ceremonie still remained so that as they then were so still wee are to circumcise the fore-skinnes of our hearts by cutting away from thence all carnall affections and vngodly lusts which fight against the soule And this was that circumcision wherein our Apostle gloried when he said we are the circumcision Hence then 3. I obserue what that circumcision is which yet remaineth and wherein we may and ought to glorie and reioice The circumcision which yet remaineth if yee will haue it in one word is our regeneration the washing of the new birth Tit. 3.5 and the renuing of the holy Ghost as the Apostle speakes If ye would haue a larger description of it it is as this place of our Apostle maketh manifest a cutting away from the heart of all carnall affections whereby wee might be hindred in the spirituall seruice of God and in our reioycing in Christ Iesus so that being thus circumcised wee worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh or in any outward thing whatsoeuer This is most commonly called the circumcision of the heart both by Moses where he saith Deâ—t 10.16 Circumcise the fore skinne of your heart and harden your neckes no more And by the Prophet Ieremie where he saith vnto the men of Iudah and Inhabitants of Ierusalem Be circumcised to the Lord Ier. 4.4 Roâ— 2 29. and take away the foreskinnes of your hearts And by our Apostle Paul where he saith that the circumcision is of the heart in the spirit not in the letter Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man For there is also mention of the circumcision of the eares Act. 7.51 as where Steuen saith Yee stifnecked and of vncircumcised hearts and eares i. which will not heare when God speakes vnto you and also of the circumcision of the lippes as where Moses said vnto the Lord Behold I am of vncircumcised lippes Exod. 6.30 i. I am not ablâ— to speake vnto Pharaoh being barbarous and rude in speech There is then not onely circumcision of the heart in the will and vnderstanding when all carnall affections are purged thence but there is also circumcision of the lippes when our speech is such as that it ministers grace vnto the hearers and also circumcision of the eares when wee open our eares vnto the Lord speaking vnto vs and willingly and euen greedâ—ly harken after those things which belong vnto our peace But yet commonly I thinke both these are comprehended in the circumcision of the heart so that by the circumcision of the heart the circumcision of the eares and of the lippes likewise is vnderstood It is called also spirituall circumcision because it is made without hands by the spirit of almightie God Col. 2.11 Deut. 30.6 as witnesseth Moses where he saith the Lord thy God will circumcise thine heart and the heart of thy seede that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maist liue Whereupon the Apostle saith Rom. 2.29 that the praise of it is not of men but of God It is called also by the Apostle the circumcision of Christ because made by the spirit of Christ which doth illuminate our vuderstanding renue our will Col. 2.11 sanctifie our affections and worke in vs all holy desires to die vnto sinne and to liue vnto God in righteousnesse and true holinesse This circumcision then of Christ this circumcision of the heart this spirituall circumcision which is made without hands by the finger of the spirit illuminating our vnderstandings renuing our wills purging our carnall affections crucifying in vs the old man and quickning vs in our inner man in the spirit of our minde this is the true circumcision and this is that circumcision wherewith the Apostle reioyced that he was circumcised and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing For that which the Apostle saith of carnall circumcision Gal. 5.2 If ye be circumcised Christ shall profit you nothing is quite otherwise in this spirituall circumcision For vnlesse wee be thus circumcised Christ shall profit vs nothing according to that of our Sauiour Iob. 3.5 Except a man be borne of water and of the spirit hee cannot enter into the kingdome of God Except a man be borne of water and of the spirit i. vnlesse he be borne againe by the spirit vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh and becomming a new creature he cannot enter into the kingdome of God he hath no portion among the sonnes of God So that that holdeth still if we be not circumcised we belong not to the couenant But if we be circumcised with this circumcision of Christ then may we reioice knowing that we are the sonnes of God and partakers of the couenant of promise Then looke what was the preferment of the Iew aboue all other people that is our preferment aboue the sonnes of men and looke what
vnto him hee counted of all those outward things in respect of any confidence or reioycing in them not onely as vnprofitable but as hurtfull In these two verses therefore 1. the Apostle in generall shewes that howsoeuer sometimes hee had made great reckoning of his vnrebukable walking in the Law of God and of those outward things wherein the Iewes gloried yet after that hee came to the knowledge of Christ Iesus hee changed his minde so farre that he counted them then not onely vnprofitable but also hurtfull for Christ his sake and this hee doth vers 7.2 shewing his resolute continuance in the same minde which first he had when he came to the knowledge of Christ Iesus he doth principally amplifie and more specially explicate that which he had said before in the latter part of the 7. verse and this he doth verse 8. The first ye see is a comparison betweene the Apostle his iudgement before his knowledge of Christ and after his knowledge of Christ for the same thingâ— which seemed a vantage vnto him before he knew Christ afterwards hee counted losse for Christ his sake The second is principally an amplification or more speciall explication of the latter part of the comparison where in he goeth ouer and ouer the same termes there vsed but sometimes with some diuersitie for the farther and better openig of them For where as verse 7. hee had said the same I counted losse for Christ his sake verse 8. hee repeateth the same to the same purpose thrise but with some amplification and likewise with some alteration in the forme and phrase of speach as 1. thus I thinke all things losse for the excellent knowledge sake of Christ Iesus my Lord againe thus for Christ I haue counted all things losse lastly thus I doe iudge all things to be dung that I may winne Christ So that ye see the eight verse is especially an amplification or more speciall explication of the later part of the comparison in verse seauen Now from this generall diuision and explication of these words let vs descend vnto a more particular examination of the meaning of them 1. Therefore where the Apostle saith in the comparison but the things c. by the things which seemed vantage vnto him he meaneth all the things before reckoned but especially his righteousnesse by the law these as hee saith seemed vnto him when to wit before he knew Christ what seemed they vnto him vantage i. againe so meritoriously profitable as wherein he might repose the confidence of his saluation Againe when he saith the same I counted losse hee meaneth that after he began to know Christ hee counted those same things not onely vnprofitable but also hurtfull for Christ his sake i. as the Apostle in the next verse expounds it for the excellent knowledge sake of Christ Iesus or for the winning of Christ because confidence in those things were hinderances hereof So that it is as if the Apostle had thus said My circumcision my kinred my tribe my ancient descent from Abraham the Hebrue my profession my zeale my righteousnesse in the law were great things and things which were in my iudgement before I knew Christ so meritoriously profitable as that I thought I might repose the confidence of my saluation in them But the things euen these great things that were in my iudgement to me before I knew Christ aduaâ—â—age i. so meritoriously profitable as that I thought I might repose the confidence of my saluation in them the same things I counted after that once I began to know Christ losse i. not only no aduantage but disaduantage and hurtfull for Christ his sake i. for the attaining vnto the perfit knowledge of Christ Iesus because confidence in those things is an hinderance vnto the knowledge and winning of Christ Iesus And did I when first I began to know Christ count those things not only vnprofitable but hurtfull which before my conuersion seemed vnto me so profitable as that I might repose the confidence of my saluation in them And doe not I so still yes doubtlesse I am not at all altered in my iudgement but the more that I grow in the knowledge of Christ Iesus my Lord the more that I know not his person alone but the infinite treasures of wisedome righteousnesse and saluation that are hid in him the more doe I thinke not onely all those things wherein I had confidence before I belieued but absolutely all things euen all my workes since I belieued to be but losse and hinderances to the attaining of the perfit knowledge of Christ Iesus for whom i. for knowing of whom to my comfort and to repose my whole confidence in him I haue counted all things losse as being drawne by confidence in them from confidence in Christ Iesus yea and more then so I doe iudge not onely all things wherein I reioyced before I belieued but euen all my workes whatsoeuer and whensoeuer done to bee dung euen starke naught and worse then naught to this end that I may winne Christ i. that I may be more more neere ioyned vnto him the cloake of whose righteousnesse I know to be the more neare at hand to couer me the more naked that I am in my selfe in my owne iudgement Not to trouble you longer with the opening of these words in briefe the Apostle here teacheth the Philippians by his owne example not to repose any confidence of their saluation in any their works done either before or after their iustification but onely in Christ Iesus The reason is because all workes done either before or after iustification are in comparison of Christ and of any confidence to be reposed in them but losse and dung And let thiâ— suffice to bee spoken touching the meaning of these words Now let vs see what obseruations we may gather hence for our farther vse and instruction 1. In that the Apostle saith the things that were vantage vnto me c. I note the great diuersitie of Pauls iudgement before his conuersion and after his conuersion vnto Christ for the things that seemed vantage vnto him before his conuersion vnto Christ the same things after his conuersion hee counted losse vnto him for Christ his sake Whence I obserue the great alteration and change which the spirit of God worketh in the heart and vnderstanding of him whom he vouchsaâ—eth to bring to the knowledge of God in Christ Iesus For vntill such time as the day-spring from on high doe visit vs and the day-starre of the sunne of righteousnesse arise in our hearts such blindnesse darknesse and ignorance possesse our vnderstandings as that we neither doe nor can perceiue the things of the spirit of God but both wee thinke and speake good of euill and euill of Good and iudge that to be vantage which is losse and that to be losse which is vantage This is plaine by that of the Apostle where he saith 1 Cor. 2.14 that the naturall man perceiueth not the things
things wee may stand fast For so shall we indeede walke as citizens of the houshold of God if our case being as our Apostles was wee can say with our Apostle 2 Cor. 4.8.9 wee are afflicted on euery side yet are wee not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but we perish not Thus we make a good tryall of our selues and shew plainely that we walke not as men simply but as men of God For it cannot be that we should not be tempted and assaulted that we should not haue fightings without and terrors within 2 Cor. 7.5 as the Apostle professeth he had Nay if we be without such corrections whereof all Gods children are partakers Heb. 12.8 we are bastards and no sonnes But if we at such times shall take vnto vs the whole armour of God if we shall girde vnto vs the sword of the spirit which is the word of God as our blessed Sauiour for our example did Matth. 4. we shall be sure to quit our selues like men and to quench all the fiery darts of the Deuill It may be indeede that after yee haue fled from vs by thus resisting him he will againe assault vs. And so we see he did with our blessed Sauiour in the place mentioned He left him not with once or twise but againe and againe and againe hee tempted him We must then as he did still resist him and still fight against him with the sword of the spirit So shall we fight with Michael and Michael shall fight with vs against the Dragon Heb. 2.18 and we shall preuaile for in that he was tempted he is able and will also succour them that are tempted This then must be another care that we must take if we will walke as citizens of heauen that in all tentations and troubles whatsoeuer we may stand fast for so shall we be good citizens indeed if whatsoeuer battery be laid against vs still we stand vpon our guard and hold out euery enemy 3. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must yeeld our selues to be guided and gouerned by the lawes of that Citie and to liue in all obedience vnder those lawes which are giuen and kept there for euery citizen is to be gouerned by the lawes of his Citie and to yeeld all obedience thereunto As then the Angels in heauen are alwaies ready to obey execute his wil going when he biddeth and returning when he calleth so we as dutifull obedient children should with all willingnes and cheerefulnes apply our selues vnto his sacred will neuer attempting any thing contrary thereunto For if when he sets it downe as a law that we flie that which is euill and doe that which is good c we contrariwise flie that which is good and follow that which is euill we are no more citizens but plaine rebels we haue no conuersation in heauen but we plainely fight against heauen and against God This then must be a third care that we must take if we will walke as citizens of heauen that we yeeld our selues to be gouerned by the lawes of that Citie and liue in all obedience vnder those lawes which the King of heauen hath giuen and commanded to be kept Otherwise how can we say that our conuersation is in heauen if we submit not our selues vnto the lawes and conforme our liues vnto the will of our father which is in heauen 4. And lastly if we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must in heart in minde and in soule ascend vp thither our thoughts our desires and our affections must be setled there our faith hope and loue must be rooâ—ed and grounded there By faith we must alwaies be looking vnto Christ Iesus the author and finisher of our faith where he is set at the right hand of the throne of God In hope we must alwaies waite for that inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. In loue we must alwaies be fast tied vnto him who is loue it selfe whom we haue not seene and yet loue him and in whom now though we see him not yet doe we beleeue and reioyce with ioy vnspeakable and glorious Our affections must alwaies be set on the things which are aboue Our desires must alwaies runne on the things that belong vnto our peace Our thoughts must alwaies be musing of the iudgements of his mouth Our hearts must alwaies be lift vp vnto the Lord. Our soules must there alwaies repose themselues where true ioyes are to be found And our minds must alwaies be occupied in the meditation of those ioyes which are prepared to be shewed in the last time For thus though we be absent in body from the Lord yet euen whiles we are in the body we are and dwell with the Lord. And vnlesse we thus be and dwell with the Lord we cannot say that our conuersation is in heauen no more then we can say that our hearts cleaue stedfastly vnto the Lord when they are set on riches and on the pleasures of this life Now then that yee see that yee ought to haue our conuersation in heauen and likewise how to walke to haue your conuersation in heauen it behooueth you men and brethren to looke vnto it whether your conuersation be such as it ought and whether it be where it ought to be Looke vnto the earth how yee are minded towards earthly things looke vnto the tentations of this life how fast yee stand against them looke vnto the law and will of God how yee conforme your selues vnto it looke vnto the things which are aboue how in heart and soule yee are affected toward them and hereby try whether yee can say with the Apostle our conuersation is in heauen If thou hast so vsed the things of this life as that thoâ— hast not too too much loued the world nor the things thaâ— are in the world if thou hast manfully resisted the tentationâ— of this life and ouercome them if in holy obedience thoâ— hast conformed thy life vnto the will of thy God if being absent in body from the Lord thy soule thine affections haue beene set on the things which are aboue where true ioyes alone are to be found what a comfort may it be vnto thy soule to haue such a testimonie that thy life and conuersation hath beene in heauen O but here will the good soule say I meane the troubled and afflicted soule True indeed I might be comforted if I found it thus with me but thus it is with me though I haue not wholly minded earthly things yet haue I minded them more then I should though I haue withstood such tentations as haue assaulted me yet in great weaknesse though I haue delighted in the law
of the Lord yet haue I often turned out of the way of his commandements though I haue affected the things which are aboue yet haue mine affections beene too much diuided betweene the things which are aboue and the things which are on earth Well let not thy soule be troubled nor feare Doest thou see and know and acknowledge thus much Dauid saith that he confessed his sinne vnto the Lord Psal 32.5 and so he forgaue the punishment of his sinne Feare not then but that he who hath opened thine eyes to see and thy heart to acknowledge thy weaknesse and imperfection will pardon this weaknesse and imperfection whatsoeuer it is Againe feelest thou some seedes some beginnings of these things in thee Who is it that hath sowen and begun these things in thee Euen that God that hath said I will not faile thee nor forsake thee and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ and will cause those holy seedes to bring forth their fruit in due season Yea comfort thy selfe herein if it be with thee as thou sayest that thy conuersation hath beene in heauen For art thou sorrie that thou hast more minded earthly things then thou shouldest that tentations haue so nighly surprised thee that thou hast so often turned aside from the law of thy God that â—hine heart and affections of thy soule haue beene more diuided twixt heauen and earth then they should And doest thou deâ—iâ—e in thy soule daily more and more to be weyned from â—â—â—nding earthly things to be strengthned against tentations â—o be conformed in thy will vnto Gods will and to walke with â—hy God with a perfect heart This also is a sure token that â—hy conuersation is in heauen for where the perfection of that which should be is wanting there an holy desire and affection vnto that which should be is accepted If therefore in searching out thy heart and thy reines for the triall of these points thou finde it to be with thee as thou sayest thou hast great cause of comfort and ioy in the spirit But if in triall it appeare that as thou hast liued in the flesh so thou hast walked after the flesh neglecting the Law of God yeelding thy selfe captiue vnto the law of sinne setting thine affections on the things which are on earth and neuer minding the things which are aboue then surely thou art a stranger from the life of God and the way that thou walkest leadeth vnto hell Looke therefore well vnto it and let euery man haue that care of his wayes that howsoeuer hee liue here in the body yet in minde and affection he may haue his conuersation in heauen And to this end weyne your selues daily more and more from the loue care of these earthly things He that weepeth through aduersitie 1 Cor. 7.30 let him be as though hee wept not he that reioyceth through prosperitie let him be as though hee reioyced not hee that buyeth as though he possessed not hee that vseth this world as though he vsed it not 31. for the fashion of this world goeth away and all things in the earth are but meere vanitie Take vnto your selues the whole armour of God wrestle harder and harder daily against all tentations and assaults of the Deuill fight a good fight stand fast quit your selues like men resist the Deuill and hee will flie from you Conforme your wils daily more and more vnto Gods will yeeld your selues daily more and more to bee gouerned by his lawes order your steps so heere in his waies as hauing right into that City whereof also ye shall haue possession And though yee liue heere in the flesh yet ascend in heart in minde and in soule into heauen let your thoughts and desires and affectâ—ons bee setled there your faith your hope and your louâ— let them bee rooted and grounded there And then amongâ—â— other benefits this shall not be the least that death shall noâ— come hastily vpon you yea yee shall chearefully thinke vpoâ— death death shall be vnto you an aduantage and when thâ— will of God is yee shall desire to bee loosed and to bee witâ— Christ to remoue out of the body and to dwell with thâ— Lord. For what is the cause why wee so feare death why weâ— are so loth to die Here it is because in the dayes of our flesh we haue not had our conuersation in heauen Our mindeâ— were set vpon earthly things and therefore we are loth to parâ— with them We neuer fought against any tentation nay thâ— strong man possessed vs in such peace that wee neuer knew what tentation meant and therefore wee know not where to liue better then here We regarded not to submit our selues to the lawes of God to be gouerned by them and therefore wee shrinke at death for feare of a iudgement We neuer ascended into heauen in our hearts or soules wee neuer raised our thoughts our desires or our affections so high wee neuer tasted in our selues any sparkle of those ioyes which are prepared to be shewed in the last time and therefore wee long not after heauen but we rather loue to liue here on earth These are the things I say that make vs shrinke at death and loth to die Let vs then hearken vnto these words of exhortation and let vs haue our conuersation in heauen If we shall then shall death be welcome vnto vs and wee shall accept it as the end of our pilgrimage and as the way to our abiding Citie Ierusalem which is aboue and vnto Christ which is our life For the more we ascend while we are in the body in our soules and spirits in our meditations and desires in faith and hope into heauen the more will wee desire to remoue out of the body that we may for euer dwell with the Lord and therefore we will the more cheerefully open vnto death when hee knockes at our doores I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things for they that were with her giue her this testimonie that in this time when the Lord had laid his hand vpon her she quickly set apart all minde of earthly things patiently â—â—bmitted her selfe vnto the will of the Lord willingly set her â—ections on the things which are aboue and desired nothing more then to heare and thinke of her Lord and God her Saâ—iour and Redeemer I beseech almightie God the Father of our Lord Iesus Christ that both her exampâ—e and the words â—hich ye haue heard this day with your outward eares may so preuaâ—le with you that in this life ye may walke as citizens of the heauenly Ierusalem hauing your conuersation in heaâ—en weyning your selues from the world and the things that â—â—e in the worâ—d manfully fighting against all tentations and assaâ—lts of the deuil conforming your selues in all obedience vnto the lawes of his kingdome and while ye
Peter saith of loue 1. Pet. 4.8 that it couereth the multitude of sinnes so it is true in this moderation and patience whereof we speake that it beares with and pardoneth many faults and offences of one man towards another likewise concealeth such faults and offences as secretly or through infirmitie are committed against God If then we will approue our selues to haue that patient mind which our Apostle here requireth we must not publish whatsoeuer fault of our neighbor we he are or know but such faults as either are not commonly knowne abroade or whereinto he hath fallen through infirmitie we must hide and couer them and so beare with them as to burie them out of the sight and speech of men A fourth rule which we must obserue is this when the faults of our neighbour are such as that they may iustly offend vs behouefull it is that we go vnto him and tel him his fault betweene him and vs alone and if thus he hearken not vnto vs then to call vnto vs one or two moe that his fault being here opened againe that which is amisse may be amended and he in the best sort that may be may be reclaimed Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs where he saith Mat. 18.15 If thy brother trespasse against thee he speaketh of priuate trespasses and wrongs for such as are publike and to the offence of the Church 1. Tim. 5.20 the Apostle would haue them rebuked openly but if thy brother trespasse against thee priuately giuing thee cause of offence go and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother and as Iames speaketh hast saued a soule from death and he repenting Iam. 5.20 thou art to forgiue him as Christ in another place warneth and if he will not vouchsafe to heare thee Luc. 17.3 to be sorie for his fault at thy priuate admonition but rather increase his stomack and stubburnnesse against thee then take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Otherwise if neglecting this rule of our Sauiour we shall vpon such occasions traduce him or breake out into intemperate heates against him how shall our patient mind be knowne vnto men For this is our patience and moderation that when we haue so iust cause of offence we deale as mildly and quietly with our neighbour as may be first priuately conferring of things bâ—tweene our selues and then taking vnto vs one or two of our neighbours and friends which may heare and helpe to order things that are out of order And if we will approue our selues to haue that patient mind which here our Apostle requireth we must thus peaceably deale in matters wherein we haue iust cause of offence and in no sort traduce our neighbours or brethren or breake out into impatient heates against them A fift rule which we must obserue and the last which now I will note is this generally in matters of this life we must remit of that which in rigor might be done For if we shall thus stand vpon it that this we may do by right and this the law will beare vs out vnto what proofe hereby shall we make of our moderation and patient mind Gen. 9.6 The law saith Who so sheddeth mans bloud by man shall his bloud be shed Now who will commend the moderation of that Iudge that so oft as bloud is shed pronounceth sentence of death because in rigour of the words it may seem he may do that which indeed in the equitie of the law he may not And so it fareth with vs if in matters of this or that qualitie betwixt vs and our neighbours we shall alwaies do that which in extremitie of right it seemeth that we may and not moderate right by equitie who shall commend our moderation If we haue the losse we must sometimes sustaine it if we haue the wrong we must sometimes put it vp and for peace and vnities sake we must remit and yeeld of our right if we wil haue our moderation and patient mind to be knowne Moe rules might be added vnto these but let these for this time suffice And now I beseech you to thinke on these things and in your liues one with another to practise them that so your moderate and curteous and soft and gentle and patient mind may be knowne Beare one with another in such faults as are naturally in any of you and spare sometimes to speake or do that which anothers humor cannot brooke make not alwaies the worst of such words or deeds as haply might haue not the best construction and meaning but rather when in themselues they are either doubtfull or not altogether the best make the best of them and so construe them as they may be wel meant rather then as they might be il taken Be not hastie to publish whatsoeuer fault of your neighbour you heare or know but such faults as either are not coÌ„moÌ„ly known abroad or whereinto he hath fallen through infirmitie hide couer them as much as in you is burie them out of the sight and speech of men Traduce not one another nor breake out into inteÌ„perate heates one against another but in matters wherein ye may haue iust occasioÌ„ of offence one against another first priuately expostulate your matters one with another and if amends do not follow debate your matters one with another in the hearing of one or two of your neighbours and friends which may heare and helpe to order your matters Be not auerse from sitting downe sometimes with the losse and from putting vp sometimes the wrong but for the maintenance of peace and concord one with another remit and yeeld one vnto another that which in right sometimes ye might haue one of another that so your patient mind may be knowne vnto all And why should I need in many words at this time to exhort you vnto this moderation one towards another May not this day may not that holy table sufficiently exhort you here unto For vnlesse ye be patiently minded one towards another can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion or thankfully celebrate this day in remembrance of his resurrection To celebrate these holy mysteries worthily is not to come hither as to an ordinary table and here to eate and drink but to come hither prepared with all holy reuerence hauing examined our selues before as touching our faith in Christ Iesus whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes and of all other benefites of Christ his death and passion which in this Supper we desire for our further assurance to be sealed vnto vs and touching our repentance whether we be truly grieued in our soules for our sinnes against our God and fully purpose hereafter to